UNIVERSITY  OF  CALIFORNIA. 

GIFT    OF 

>*->         1 

L/O...,....tw, JL^^V^ 

Class 


THE  WAY  OF  SALVATION 

OR 
LECTURE  COMMENTARIES 

ON 

BUNYAN'S  PILGRIM'S  PROGRESS 
BY         f  UNIVj 

REV.  J.  H.  WYTHE,  M.  D. 


SAN  FRANCISCO  : 

BOOK  DEPOSITORY  PRINT,  1037  MARKET  STREET. 
4-1894. 


PREFACE. 


AS   many   have   testified   to   the   helpfulness 
of    these    lectures    when   delivered,    they 
are    published   in   the   hope   that   their   useful- 
ness  may   be   continued. 

AUTHOR. 


CONTENTS 


I  Bunyan  and  the  Pilgrim's  Progress. 

II  The  Way  to  the  Wicket  Gate. 

III  The  House  of  the  Interpreter. 

IV  From  the  Cross  to  the  Palace  Beautiful. 
V  The  Palace  Beautiful. 

VI  Vicissitudes  of  the  Way. 

VII  Vanity  Fair. 

VIII  From  Vanity  Fair  to  the  Delectable  Mountains. 

IX  The  Land  Beulah. 

X  The  River  of  Death. 

XI  Beyond  the  River. 


LECTURE  I. 


Bunyan  and  the  Pilgrim's 
Progress. 


Bunyan  and  the  Pilgrim's  Progress  have  been 
household  words  among  Christian  people  for 
several  generations,  and  the  most  familiar  illus- 
trations of  spiritual  truth  are  taken  from  the 
immortal  allegory.  The  child  reads  the  story  of 
the  King's  highway  with  wonder,  reproduces 
its  pictures  in  his  imagination,  while  the  aged 
find  in  it  the  record  of  life  and  experience.  The 
young  convert  is  strengthened  by  its  counsels, 
and  the  most  cultivated  Christian  finds  in  it 
instruction  and  delight.  No  book,  except  the 
Bible,  has  had  so  many  readers,  and  no  un- 
inspired book  whatever  has  done  so  much  good, 
or  led  so  many  to  Christ  and  salvation.  Cole- 
ridge says,  "I  know  of  no  book,  the  Bible  ex- 
cepted  as  above  all  comparison,  which  I,  accord- 
ing to  my  judgment  and  experience,  could  so 
safely  recommend  as  teaching  and  enforcing  the 
whole  saving  truth,  according  to  the  mind  that 
was  in  Christ  Jesus,  as  the  Pilgrim's  Progress." 
In  that  judgment  the  wisest  and  best  of  religious 
teachers  are  agreed. 


6  THE    WAY   OF  SALVATION 

The  time  in  which  Bunyan  lived  was  fertile 
with  great  men.  Raleigh  and  Cromwell  in 
statesmanship,  Shakespeare  and  Milton  in  letters, 
Bacon  and  Harvey  in  science,  L,eighton,  Chilling- 
worth  and  Baxter  in  theology,  are  among  the 
illustrious  names  in  the  galaxy  of  the  Seventeenth 
century.  It  was  an  age  of  stir  and  upheaval, 
and  of  great  events.  It  was  the  time  of  civil 
war  and  confusion,  when  the  ideas  of  liberty  and 
law,  the  union  of  which  forms  our  modern  civil- 
ization, were  being  forged  out  on  the  anvil  of  the 
English  nation.  "In  no  country,"  says  the 
historian,  "has  the  enmity  of  race  been  carried 
farther  than  in  England.  In  no  country  has 
that  enmity  been  more  completely  effaced." 
From  the  villians  and  serfs  of  feudal  times  to  the 
freedom  of  the  present  is  indeed  a  most  wonder- 
ful advance,  yet  it  was  produced  chiefly  by  the 
great  ideas  of  the  age  of  Bunyan.  For  hundreds 
of  years  a  contest  had  been  waged  between  aris- 
tocracy and  priestcraft  on  the  one  side,  and  the 
liberty  of  manhood  on  the  other.  In  the  Crom- 
wellian  revolution  of  two  hundred  years  ago  the 
bed-rock  rose  to  the  surface,  and  although 
frequent  attempts  have  been  made  to  cover  it  up, 
with  worn-out  trappings  of  hereditary  aristocracy 
in  England  and  hereditary  slavery  in  America, 
they  have  been  all  in  vain.  The  great  truth  that 
"  a  man's  a  man  for  a'  that"  is  too  deeply  rooted 


THE  WAY  OF  SALVATION  7 

in  the  Anglo-Saxon  mind  to  be  obscured  or  over- 
thrown. Our  late  civil  war  proved  that  loyalty 
to  the  nation  is  consistent  with  the  largest  liberty 
of  the  individual.  The  union  of  liberty  and  law 
has  become  our  heritage. 

John  Bunyan  was  emphatically  one  of  the 
people — of  the  lowest  class — and  learned  his 
politics,  as  he  did  his  religion,  from  the  Bible, 
which  the  Reformation,  under  the  labors  of 
Luther  and  Wickliff,  had  made  for  him  an  open 
book.  The  Bible  was  to  him  the  lever  of  God 
which  elevated  him.  He  drank  into  its  spirit  and 
was  transformed.  This  Pilgrim's  Progress  is 
but  a  gallery  of  Bible  pictures.  Macaulay  says, 
"  Bunyan  had  been  bred  a  tinker,  and  had  served 
as  a  private  soldier  in  the  parliamentary  army. 
Early  in  his  life  he  had  been  fearfully  tortured 
by  remorse  for  his  youthful  sins,  the  worst  of 
which  seem,  however,  to  have  been  such  as  the 
world  thinks  venial.  His  keen  sensibility  and 
his  powerful  imagination  made  his  internal  con- 
flicts singularly  terrible.  He  fancied  that  he 
was  under  sentence  of  reprobation,  that  he  had 
committed  blasphemy  against  the  Holy  Ghost, 
that  he  had  sold  Christ,  that  he  was  actually 
possessed  by  a  demon.  Sometimes  loud  voices 
from  heaven  cried  out  to  warn  him.  Sometimes 
fiends  whispered  impious  suggestions  in  his  ear. 
He  saw  visions  of  distant  mountain-tops,  on 


8  THE   WA  Y  OF  SAL  VA  TION 

which  the  sun  shone  brightly,  but  from  which  he 
was  separated  by  a  waste  of  snow.  He  felt  the 
devil  behind  him  pulling  his  clothes.  He  thought 
that  the  brand  of  Cain  had  been  set  upon  him. 
He  feared  that  he  was  about  to  burst  asunder 
like  Judas.  His  mental  agony  disordered  his 
health.  One  day  he  shook  like  a  man  in  the  palsy. 
On  another  day  he  felt  a  fire  within  his  breast. 
It  is  difficult  to  understand  how  he  survived 
sufferings  so  intense  and  so  long-continued.  At 
length  the  clouds  broke;  from  the  depths  of 
despair  the  penitent  passed  to  a  state  of  serene 
felicity.  An  irresistible  impulse  now  urged  him 
to  impart  to  others  the  blessing  which  he  himself 
possessed. ' '  Like  every  truly  converted  man  he 
desired  to  tell  of  his  religious  experience.  Thus 
he  became  a  preacher,  and  such  was  his  zeal  that 
he  became  obnoxious  to  the  semi-papal  govern- 
ment of  England,  which  led  to  his  arrest  and 
confinement  for  twelve  years  in  Bedford  jail, 
where  he  wrote  the  Pilgrim's  Progress,  a  book 
which  became  a  substitute  for  his  living  voice  in 
preaching  Jesus,  and  whose  silent  utterances 
have  led  thousands  to  the  Saviour  of  men. 

In  order  to  understand  fully  Bunyan's  immor- 
tal allegory,  it  is  necessary  to  read  it  by  the  fire- 
light of  Bm^an's  own  experience.  This  help 
we  have  in  his  work  called  *  'Grace  Abounding  to 
the  Chief  of  Sinners. ' '  Here  we  find  the  reality 


THE  WA  Y  OF  SAL  VA  TION  9 

becoming  the  commentary  upon  the  parable,  and 
many  hints  and  metaphors,  otherwise  obscure, 
flash  out  with  electric  brilliancy,  and  imprint 
their  significance  upon  heart  and  brain. 

' '  As  you  read  the  Grace  Abounding, ' '  says 
Dr.  Cheever,  "  you  are  ready  to  say,  at  every  step, 
here  is  the  future  author  of  the  Pilgrim's  Pro- 
gress. It  is  as  if  you  stood  beside  some  great 
sculptor,  and  watched  every  movement  with  his 
chisel,  having  had  his  design  described  to  you 
beforehand,  so  that  at  every  blow  some  ne\v  trait 
of  beauty  in  the  future  statue  comes  clearly  into 
view.  You  follow  with  intense  interest  the 
movements  of  Bunyan's  soul.  You  seem  to  see 
a  lonely  bark  driving  across  the  ocean  in  a 
hurricane.  By  the  flashes  of  the  lightning  you 
can  jUvSt  discern  her  through  the  darkness,  plung- 
ing and  laboring  fearfully  in  the  midnight  tem- 
pest, and  you  think  that  all  is  lost;  but  there 
again  you  behold  her  in  the  quiet  sunshine;  or 
the  moon  and  stars  look  down  upon  her,  as  the 
wind  breathes  softly;  or  in  a  fresh  and  favorable 
gale  she  flies  across  the  flying  wraters.  Now  it 
is  clouds,  and  rain,  and  hail,  and  rattling  thunder; 
storms  coming  down  as  sudden,  almost,  as  the 
lightning;  and  now  again  her  white  sails  glitter 
in  heaven's  light,  like  an  alabatross  in  the  spot- 
less horizon.  The  last  glimpse  you  catch  of  her 
she  is  gloriously  entering  the  harbor,  the  haven 


10  THE  WA  Y  OF  SAL  VA  TION 

of  eternal  rest;  yea,  you  see  her  like  a  star,  that 
in  the  morning  of  eternity  dies  into  the  light  of 
heaven." 

The  Pilgrim's  Progress  is  a  representation  of  a 
true  Christian,  journeying  to  Mount  Zion.  In 
it  Bunyan  exhibits  the  details  of  his  own  religious 
experience,  and  as  the  experience  of  Christians 
is  similar,  the  book  attracts  Christian  hearts  by 
the  bond  of  sympathy,  as  well  as  by  its  poetic 
beauty  and  power.  What  Christian  has  not  been 
in  the  Slough  of  Despond  nor  felt  of  the 
wicked  one  at  the  entrance  of  the  way  ?  Who 
has  not  toiled  up  the  Hill  Difficulty,  nor  slipped 
in  going  down  to  the  Valley  of  Humiliation,  nor 
been  immured  in  Doubting  Castle  because  of 
walking  in  by-paths  ?  How  beautifully  does  the 
scene  at  the  Cross  represent  the  joys  of  conver- 
sion. And  the  Delectable  Mountains  and  the 
land  Beulah,  are  they  not  vivid  pictures  of  the 
pleasures  of  piety  ? 

In  the  present  series  of  discourses  on  the 
Pilgrim's  Progress,  we  attempt  no  elaborate  dis- 
cussion of  its  plan  or  execution.  The  subject  is 
too  fertile  for  that.  We  content  ourselves  with  a 
selection  of  passages  illustrating  the  spiritual 
life,  with  occasional  references  to  Bunyan's  auto- 
biography. 

Bunyan's  description  of  the  City  of  De- 
struction is  for  many  reasons  introductory  to 


THE  WA  Y  OF  SAL  VA  TION  11 

our  design.  By  this  image  we  are  presented 
with  one  aspect  of  this  present  evil  world — the 
world  of  sin — against  which  the  apostle  warns 
us,  in  the  words,  ' '  Love  not  the  world,  neither 
the  things  that  are  in  the  world;  for  all  that  is 
in  the  world,  the  lust  of  the  flesh,  the  lust  of  the 
eyes,  and  the  pride  of  life,  is  not  of  the  Father, 
but  is  of  the  world." 

In  the  picture  of  Vanity  Fair  we  have  another 
view  of  the  world,  which  we  may  consider  here- 
after. It  is  probable  that  Bunyan  had,  in  his 
mind's  eye,  the  great  city  of  London,  but  in 
his  day,  London  was  very  different  from  what  it 
is  now.  It  was  then  a  group  of  numerous  towns 
and  villages,  separated  from  each  other  by  broad 
fields  which  have  since  been  filled  up  with  houses. 
The  roads  between  them  were  unpaved  and 
muddy,  and  were  the  resort  of  a  variety  of  vile 
characters.  No  gas  illumined  the  streets,  and 
at  night,  watchmen  and  bearers  of  torches  were 
a  public  necessity.  Yet  even  then  the  term 
London  was  applied  to  all  its  suburbs,  as  well  as 
to  the  city  itself.  So  in  the  Pilgrim's  Progress, 
the  term  City  of  Destruction  is  applied  to  the 
entire  region,  including  the  towns  of  Carnal 
Policy,  Morality,  Vain  Glory,  Dark  Land  and 
Apostacy.  All  partake  of  the  same  spirit, 
and  the  same  cloud  of  Divine  displeasure  rests 
over  all. 


12  THE  WAY  OF  SALVATION 

The  world,  which  is  an  enemy  to  the  Christian, 
and  which  he  is  exhorted  in  scripture  to  oppose, 
and  which  is  called  by  Bunyan  the  City  of 
Destruction,  is  not  the  world,  considered  as  man's 
dwelling  place,  fitted  up  by  Divine  Providence. 
There  is  nothing  evil  in  the  beautiful  arrang- 
ment  of  mountains  and  valleys,  of  land  and  sea, 
of  earth  and  sky.  Nor  is  the  world  of  mankind 
here  referred  to.  The  Christian  is  to  live  among 
men  in  a  spirit  of  kindness  and  brotherly  love. 
But  the  sinful  maxims  and  customs  and  pleasures 
of  the  world  are  opposed  to  God's  law  and  man's 
highest  good,  and  must  be  forsaken,  if  we  would 
set  our  faces  towards  Mount  Zion. 

The  Pilgrim's  Progress  describes  the  trials  and 
experiences  of  the  Christian  in  forsaking  the  sins 
of  the  world  in  order  to  reach  everlasting  blessed- 
ness. 

The  title  given  to  the  city  is  exceedingly 
suggestive.  By  a  single  master-stroke  the 
allegorist  has  shown  its  most  prominent  charac- 
teristics. It  had  its  origin  in  destruction,  and 
this  is  likewise  its  very  nature  and  essence,  and 
its  doom  will  be  "everlasting  destruction  from 
the  presence  of  the  Lord  and  the  glory  of  his 
power. ' '  Sin  breaks  the  bond  which  unites  the 
creature  to  the  Creator,  and  mars  the  harmony 
of  the  universe.  It  is  the  principle  of  antago- 
nism against  creative  love.  It  is  the  great 


THE  WA  Y  OF  SAL  VA  TION  13 

destroyer  of  God's  purposes  and  of  human  hap- 
piness. It  mars  the  peace  of  the  heart,  the 
tranquility  of  families,  the  harmony  of  neighbor- 
hoods, the  concord  of  states,  and  the  fair  fabric 
of  creation  itself. 

"Sin,"  says  Bunyan,  in  another  place,  "so 
sets  itself  against  the  nature  of  God,  that,  if 
possible,  it  would  annihilate  and  turn  him  into 
nothing,  it  being  in  its  nature  point  blank  against 
him." 

In  accordance  with  the  nature  of  the  place,  the 
inhabitants  of  the  City  of  Destruction  are  rep- 
resented as  being  naturally  inclined  to  oppose 
and  war  against  every  thing  that  is  good.  Even 
Christian's  family  tried  to  hinder  him  from  set- 
ting out  on  his  pilgrimage.  ' '  They  also  thought 
to  drive  away  his  distemper  by  harsh  and  surly 
carriage  to  him;  sometimes  they  would  deride 
sometimes  they  would  chide,  and  sometimes  they 
would  quite  neglect  him."  When  he  started  on 
his  journey  "the  neighbors  also  came  out  to  see 
him  run,  and  as  he  ran,  some  mocked,  others 
threatened,  and  some  cried  after  him  to  return; 
and  among  those  that  did  so,  there  were  two  that 
resolved  to  fetch  him  back  by  force.  The  name 
of  the  one  was  Obstinate,  and  the  name  of  the 
other  was  Pliable. ' '  The  arguments  of  Obstinate 
did  not  prevail,  but  Pliable,  moved  by  Chris- 
tian's story,  was  induced  to  go  along  with  him, 


14  THE  WA  Y  OF  SAL  VA  TION 

until  they  fell  into  the  Slough  of  Despond.  On 
getting  out  of  the  Slough,  Pliable  returned  to 
his  own  house,  and  his  neighbors  came  to  visit 
him;  and  some  of  them  called  him  a  wise  man 
for  coming  back,  and  some  called  him  a  fool  for 
hazarding  himself  with  Christian;  others  again 
did  mock  at  his  cowardliness,  saying,  ' '  Surely, 
since  you  began  to  venture,  I  would  not  have 
been  so  base  as  to  have  given  out  for  a  few  diffi- 
culties;" so  Pliable  sat  sneaking  among  them. 
But  at  last  he  got  more  confidence,  and  then 
they  all  turned  their  tales,  and  began  to  deride 
poor  Christian  behind  his  back.  The  unkind 
treatment  of  her  husband  troubled  the  conscience 
of  Christiana,  when  she  was  about  to  set  out  on 
the  pilgrimage  herself,  but  she  also  experienced 
similar  conduct  at  the  hands  of  her  neighbors. 
Mrs.  Timorous  tried  hard  to  persuade  her  not  to 
go  after  her  husband,  and  when  she  could  not 
prevail,  she  must  needs  scandalize  her  with  her 
neighbors,  Mrs.  Batseyes,  Mrs.  Inconsiderate, 
Mrs.  lyightmind  and  Mrs.  Knownothing.  The 
conclusion  of  their  tittle-tattle  was  expressed  by 
Mrs.  Inconsiderate  saying,  ' '  Away  with  such 
fantastical  fools  from  the  town;  a  good  riddance, 
for  my  part,  I  say  of  her;  should  she  stay  where 
she  dwells,  and  retain  this  her  mind,  who  could 
live  quietly  by  her  ?  for  she  will  either  be  dump- 
ish or  unneighborly,  or  talk  of  such  matters  as 


THE  WA  Y  OF  SAL  VA  TION  15 

no  wise  body  can  abide.  Wherefore,  for  my 
part,  I  shall  never  be  sorry  for  her  departure; 
let  her  go,  and  let  better  come  in  her  room;  it 
was  never  a  good  world  since  these  whimsical 
fools  dwelt  in  it."  Mr.  Valiant-for-the-truth, 
also,  who  was  overtaken  by  the  pilgrims  in  the 
way,  related  how  his  father  and  mother  used  all 
imaginable  means  to  persuade  him  against  being 
a  pilgrim,  saying  that  it  was  an  idle  life,  arid 
full  of  dangers  and  discouragements. 

Thus  it  is  that  those  who  will  not  serve  God 
themselves,  try  to  prevent  others  from  serving 
Him;  it  being  the  nature  of  those  who  live  in  the 
city  of  Destruction  to  oppose  everything  like 
true  piety  and  godliness.  Nor  are  they  at  peace 
among  themselves,  but  each  seeks  his  own  ap- 
parent advantage,  whatever  may  be  the  result  to 
others.  In  his  account  of  Mr.  Badman,  Bunyan 
declares  that  his  ' '  envy  was  so  rank  and  strong, 
that  if  it  at  any  time  turned  its  head  against  a 
man,  it  would  hardly  ever  be  pulled  in  again. 
He  would  watch  over  that  man  to  do  him  mis- 
chief, as  the  cat  watches  over  the  mouse  to 
destroy  it ;  yea,  he  would  wait  seven  years  but 
he  would  have  an  opportunity  to  hurt  him,  and 
when  he  had  it,  he  would  make  him  feel  the 
weight  of  his  envy.  This  envy  is  the  father  and 
mother  of  a  great  many  hideous  and  prodigious 
wickednesses.  It  both  begets  them,  and  also 


16  THE  WA  Y  OF  SAL  VA  TION 

nourishes  them  up  till  they  come  to  their  cursed 
maturity  in  the  bosom  of  him  that  entertains 
them." 

The  dwellers  in  Destruction  delight  in  the 
works  of  the  flesh — ''adultery,  fornication,  un- 
cleanness,  lasciviousness,  idolatry,  witchcraft, 
hatred,  variance,  emulations,  wrath,  strife,  .se- 
ditions, heresies,  emryings,  murders,  drunken- 
ness, re  veilings  and  such  like" — of  which  the 
apostle  declares,  ' ' that  they  which  do  such 
things  shall  not  inherit  the  Kingdom  of  God." 

Our  author  does  not  consider  all  the  inhabi- 
tants of  Destruction  to  be  equally  ungodly. 
' '  Usually  in  wicked  families,  some  one  or  two 
are  more  arch  for  wickedness  than  are  any  other 
that  are  there."  Again,  he  says:  "There  are 
sins  against  light,  sins  against  knowledge,  sins 
against  love,  sins  against  learning,  sins  against 
threatenings,  sins  against  promises  and  vows 
and  resolutions,  sins  against  experience,  sins 
against  examples  of  anger,  and  sins  that  have 
great  and  high  and  strange  aggravations  attend- 
ing them."  Thus  there  is  great  variety  in 
wickedness,  but  all  kinds  are  essentially  evil. 

Bunyan's  own  life,  while  he  lived  in  Destruc- 
tion, was  exceedingly  profane  and  wicked.  He 
tells  us  in  his  4 '  Grace  Abounding, "  "  As  for  my 
own  natural  life,  for  the  time  that  I  was  without 
God  in  the  world,  it  was,  indeed,  '  according  to 


THE    WAY    OF  SALVATION  17 

the  course  of  the  world, '  and  '  the  spirit  that 
now  worketh  in  the  children  of  disobedience.' 
It  was  my  delight  to  be  taken  captive  by  the 
'  devil  at  his  will,'  being  filled  with  all  unright- 
eousness, the  which  did  also  so  strongly  work, 
and  put  forth  itself  both  in  my  heart  and  life, 
and  that  from  a  child,  that  I  had  few  equals  for 
cursing,  swearing,  lying  and  blaspheming  the 
holy  name  of  God.  Yea,  such  prevalency  had 
the  lusts  and  fruits  of  the  flesh  on  this  poor 
soul  of  mine,  that,  had  not  a  miracle  of  precious 
grace  prevented,  I  had  not  only  perished  by  the 
stroke  of  eternal  justice,  but  had  also  laid 
myself  open  even  to  the  stroke  of  those  laws 
which  bring  some  to  disgrace  and  open  shame 
before  the  face  of  the  world.  In  those  days  the 
thoughts  of  religion  were  very  grievous  to  me  ; 
I  could  neither  endure  it  myself,  nor  that  any 
other  should  ;  so  that  when  I  have  seen  some 
read  in  those  books  that  concerned  Christian 
piety,  it  would  be  as  it  were  a  prison  to  me. 
Then  I  said  to  God,  '  Depart  from  me  for  I 
desire  not  the  knowledge  of  Thy  ways.'  I  was 
now  void  of  all  good  consideration  ;  heaven 
and  hell  were  both  out  of  sight  and  mind  ; 
and  as  for  saving  and  damning,  they  were 
least  in  my  thoughts.  '  O  Lord,  Thou  know- 
est  my  life,  and  my  ways  are  not  hid  from 
Thee.'  " 


18  THE   WA  Y  OF  SAL  VA  TION 

The  Scriptures  assure  us  that  the  end  of  all 
these  things  is  death.  The  town  is,  therefore, 
well  named  Destruction,  because  of  the  doom 
which  hangs  over  it.  ' '  Upon  the  wicked  the 
Lord  will  rain  fire,  and  snares,  and  brimstone, 
and  an  horrible  tempest,  and  this  shall  be  the 
portion  of  their  cup. "  "  God  hath  appointed  a 
day  in  the  which  he  will  judge  the  world  in 
righteousness,"  and  then  the  wicked  will  depart 
4 '  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels. ' ' 

Sinfulness  is  a  disease  of  the  soul,  and  its 
natural  tendency  is  to  eternal  death,  but  God's 
mercy  has  provided  a  remedy — a  way  of  escape 
from  the  city  of  Destruction  to  eternal  life. 
This  way  to  life  is  represented  in  the  Pilgrim's 
Progress.  As  we  study  it,  may  we  not  only 
understand  and  appreciate  its  wise  and  beautiful 
lessons,  but  be  identified  with  the  Christian 
souls  whom  it  represents.  With  the  Pilgrim, 
may  we  turn  our  backs  upon  Destruction,  and 
stopping  our  ears  against  the  persuasions  of 
those  who  desire  us  to  tarry,  run  forward, 
looking  not  behind  us,  crying  ' '  Life  !  life  ! 
eternal  life!" 


LECTURE    II. 

The  Way  to  the  Wicket  Gate. 


We  left  Christian  endeavoring  to  flee  from  the 
city  of  Destruction,  putting  his  fingers  in  his 
ears  against  the  cry  of  those  who  would  turn 
back,  and  running  forward,  crying  "  L,ife  !  life  ! 
eternal  life  !  "  He  had  read  in  his  book,  the 
Holy  Bible,  of  the  guilt  and  desert  of  sin,  and 
was  exceedingly  troubled.  He  foresaw  the 
overthrow  and  doom  of  the  ungodly,  and  he 
would  fain  deliver  his  soul.  Bunyan's  own 
experience  had  taught  him  that  conviction  for 
sin  was  no  mere  child's  play.  As  he  says  him- 
self, * '  Conversion  to  God  is  not  so  easy  and  so 
smooth  a  thing  as  some  would  have  men  believe 
it  is.  Why  is  man's  heart  compared  to  fallow 
ground,  God's  word  to  a  plough,  and  his 
ministers  to  ploughmen,  if  the  heart  indeed  has 
no  need  of  breaking  in  order  to  the  receiving  of 
the  seed  of  God  unto  eternal  life  ?  ' '  His  own 
heart  had  been  greatly  bruised  and  broken 
under  a  sense  of  sin,  hence  he  represents  Chris- 
tian with  the  same  experience,  although  he  well 
knew  that  many  true  believers  are  brought  to 


20  THE  WAY  OF  SALVATION 

Christ  by  more  gentle  ways.  Many  of  the  pil- 
grims described  in  the  allegory  were  led  to  set 
out  on  their  pilgrimage  by  intellectual  convic- 
tions, or  tender  affections,  without  those  earth- 
quake throes  which  Bunyan  himself  experienced. 
"If  God  will  deal  more  gently  with  thee  than 
with  others  of  His  children,  grudge  not  at  it ; 
refuse  not  the  waters  that  go  softly,  lest  He 
bring  up  to  thee  the  waters  of  the  rivers  strong 
and  many,  even  the  devil  and  guilt  of  sin.  He 
saith  to  Peter,  "  Follow  Me;"  and  what  thunder 
did  Zaccheus  see  or  hear?  "Zaccheus,  come 
down,"  said  Christ;  and  he  came  down,  says 
L,uke,  and  received  Him  joyfully.  But  had 
Peter  or  Zaccheus  made  the  objection  that  thou 
hast  made — looking  for  a  heavy  load  of  guilt,  a 
fearful  temptation  of  Satan — and  directed  the 
Spirit  of  the  Lord  as  thou  hast  done,  they  might 
have  looked  long  enough  before  they  had  found 
themselves  coming  to  Jesus  Christ. ' ' 

The  need  of  a  true  gospel  ministry  is  never 
more  plainly  seen  than  in  the  case  of  newly- 
awakened  souls.  Such  scarcely  know  what  to 
do,  and  the  plainest  directions  are  needful  that 
they  may  not  miss  their  wa}^  Hence,  Evange- 
list is  represented  as  coming  to  Christian  with  a 
parchment  roll,  on  which  was  written,  "  Fly 
from  the  wrath  to  come."  When  Christian 
read  it,  he  looked  at  Evangelist  very  carefully, 


THE  WAY  OF  SALVATION  21 

and  said,  "  Whither  must  I  fly?"  Then  said 
Evangelist  (pointing  with  his  finger  over  a  very 
wide  field),  "  Do  you  see  yonder  wicket  gate  ?  " 
The  man  said  "No."  Then  said  the  other, 
"  Do  you  see  yonder  shining  light  ?  "  He  said, 
"  I  think  I  do."  Then  said  Evangelist,  "  Keep 
that  light  in  your  eye,  and  go  up  directly  there- 
to, so  shalt  thou  see  the  gate  ;  at  which,  when 
thou  knockest,  it  shall  be  told  thee  what  thou 
shalt  do."  This  light  is  God's  word — that  sure 
word  of  prophecy — unto  which  we  are  to  ' '  take 
heed,  as'  unto  a  light  that  shineth  in  a  dark 
place,  until  the  day  dawn,  and  the  day-star 
arise  in  our  hearts. ' ' 

Christian  found  it,  however,  no  easy  task  to 
get  along.  The  first  difficulty  he  met  was  the 
Slough  of  Despond,  into  which  he  fell.  By  this, 
our  author  represents  the  ' '  fears  and  doubts, 
and  discouraging  apprehensions ' '  which  are 
apt  to  assail  men,  especially  those  who  have 
been  great  and  open  sinners  when  they  set  out 
on  a  pilgrimage.  He  does  not  teach  that  all  who 
seek  grace  fall  into  this  Slough,  for  he  tells  us 
that  "there  are,  by  the  direction  of  the  Law- 
giver, certain  good  and  substantial  steps  ' '  —the 
promises  of  forgiveness  and  acceptance  by  faith 
id  Christ — "placed  even  through  the  very  midst 
o:  this  Slough  ;  but  at  such  a  time  as  this  place 
doth  much  spew  out  its  filth,  as  it  doth  against 


22  THE  WA  Y  OF  SAL  VA  TION 

change  of  weather,  these  steps  are  hardly  seen, 
or  if  they  be,  men,  through  the  dizziness  of  their 
heads,  step  beside,  and  then  they  are  bemired  to 
purpose,  nothwithstanding  the  steps  be  there  ; 
but  the  ground  is  good  when  they  are  once  got 
in  at  the  gate.  Christiana  and  her  company  after- 
wards went  readily  over  the  Slough,  although 
they  had  to  look  well  to  their  steps." 

Bunyan  himself  had  an  awful  experience  in 
this  terrible  Slough.  He  was  tempted  by  various 
suggestions  of  Satan.  Sometimes  he  would  think 
that  he  had  no  faith.  He  was  tempted  to  try  to 
work  miracles  in  order  to  see  if  he  had  faith. 
Then  he  was  troubled  with  doubts  about  his 
future  happiness.  Ideas  of  election  and  repro- 
bation worried  him,  and  the  movements  of  cor- 
ruption, in  wicked  thoughts  and  desires,  often 
rolled  over  his  soul  like  a  tempest.  He  says, 
1 1  Sometimes  I  would  tell  my  condition  to  the 
people  of  God,  which  when  they  heard,  they 
would  pity  me,  and  would  tell  me  of  the  pro- 
mises ;  but  they  had  as  good  have  told  me  that 
I  must  reach  the  sun  with  my  finger,  as  have 
bidden  me  receive  or  rely  upon  the  promises; 
and  as  soon  I  should  have  done  it.  All  my 
sense  and  feeling  were  against  me ;  and  I  saiv 
I  had  a  heart  that  would  sin,  and  that  lay  under 
a  law  that  would  condemn.  These  things  have 
often  made  me  think  of  the  child  which  Jie 


THE   WA  Y  OF  SAL  VA  TION  23 

father  brought  to  Christ,  who,  while  he  was  yet 
coming  to  Him,  was  thrown  down  by  the  devil, 
and  also  so  rent  and  torn  b}^  him  that  he  lay- 
and  wallowed,  foaming/' 

None  but  God  can  help  an  awakened  sinner. 
Nothing  but  a  real  transformation  can  avail  to 
deliver  the  soul  from  sin.  The  power  of  a  new 
life — the  power  of  God's  spirit  communicated  to 
the  soul — is  needed  to  turn  back  the  rapid  tide 
of  corrupt  nature.  When  the  soul  of  a  man  is 
awakened  to  the  perception  of  the  ruin  and  de- 
gradation which  sin  has  wrought,  it  needs  to  be 
directed  to  the  only  source  of  refuge.  There  is 
but  one  balm  of  Gilead  for  the  soul.  There  is 
but  one  true  physician  for  the  world's  malady. 
Yet  there  are  quacks  and  deceivers  innumerable, 
who  preach  peace  when  there  is  no  peace,  and 
who  turn  aside  careless  souls  from  the  good  and 
the  right  way.  The  present  time  is  even  more 
noted  than  the  past  for  the  prevalence  of  those 
who  would  turn  men  aside  from  Christ.  The 
religion  of  culture  and  philosophy  is  substituted 
for  the  religion  of  the  cross,  and  morality  is 
preached  as  an  all-sufficient  Saviour.  Thus, 
after  Christian's  escape  from  the  Slough  of 
Despond,  he  fell  in  the  way  of  Mr.  Worldly 
Wiseman,  who  dwelt  in  the  town  of  Carnal 
Policy,  and  who  accosted  him  quite  patronizing- 
ly, and  who  advised  him  with  all  speed  to  get 


24  THE  WA  Y  OF  SAL  VA  TION 

rid  of  his  burden.  On  being  told  that  Evangelist 
had  directed  him  this  way  in  order  to  be  rid  of 
his  burden,  Mr.  Worldly  Wiseman  began  to 
berate  him  for  such  counsel,  telling  Christian 
that  there  is  not  a  more  dangerous  and  trouble- 
some way  in  the  world  ;  full  of  * '  wearisomeness, 
pairifulness,  hunger,  perils,  nakedness,  swords, 
lions,  dragons,  darkness,  and,  in  a  word,  death, 
and  what  not. ' '  But  Christian  declared  that  the 
burden  on  his  back  was  more  terrible  than  all 
those  things,  and  that  he  cared  not  what  he  met 
with  so  that  he  could  have  deliverance.  Where- 
upon he  began  to  advise  Christian  as  follows  : 
W.  ' '  How  earnest  thou  by  thy  burden  at  first? ' ' 
C.  "By  reading  this  book  in  my  hand." 
W.  "I  thought  so;  and  it  has  happened 
unto  thee  as  to  other  weak  men,  who,  meddling 
with  things  too  high  for  them,  do  suddenly  fall 
into  distractions,  and  run  upon  desperate  ven- 
tures, to  obtain  they  know  not  what." 

C.      "  I  know  what  I  would  obtain  ;  it  is  ease 
from  my  heavy  burden." 

W.  "  But  why  wilt  thou  seek  for  ease  this 
way,  seeing  so  many  dangers  attend  it,  especial- 
ly since  I  could  direct  thee  to  the  obtaining  of 
what  thou  desirest,  without  these  dangers  ? 
Yea,  arid  the  remedy  is  at  hand.  Besides,  I 
will  add,  that,  instead  of  dangers,  thou  shalt 
meet  with  much  safety,  friendship  and  content.' ' 


THE  WAY  OF  SALVATION  25 

C.  "  Sir,  I  pray  open  this  secret  to  me." 
W.  "  Why,  in  yonder  village  (the  village  is 
named  Morality)  there  dwells  a  gentleman  whose 
name  is  Legality,  a  very  judicious  man,  and  a 
man  of  a  very  good  name,  that  has  skill  to  help 
men  off  with  such  burdens  as  thine  is  from  their 
shoulders  ;  yea,  to  my  knowledge,  he  hath  done 
a  great  deal  of  good  this  way  ;  aye,  and  besides, 
he  hath  skill  to  cure  those  that  are  somewhat 
crazed  in  their  wits  with  their  burdens.  His 
house  is  not  quite  a  mile  from  this  place  ;  and  if 
he  should  not  be  at  home  himself,  his  son,  Civility, 
can  do  as  well  as  the  old  gentleman  himself. 
There  thou  mayest  be  eased  of  thy  burden  ;  and 
canst  send  for  thy  wife  and  children  to  the 
village,  and  live  by  honest  neighbors,  in  credit 
and  good  fashion. " 

By  this  insinuating  and  plausible  advice,  poor 
Christian  was  induced  to  turn  aside  from  the 
way  of  life,  to  seek  for  Legality  and  Civility  in 
the  town  of  Morality.  But  he  found  that  Moral- 
ity was  situated  right  under  Mount  Sinai,  and  it 
was  the  terrors  of  a  broken  law  which  had  made 
him  afraid.  Now,  indeed,  he  knew  not  what  to 
do,  and  began  to  be  sorry  for  having  taken  Mr. 
Worldly  Wiseman's  counsel.  Then  he  saw 
Evangelist  coming  to  meet  him,  and  he  began 
to  blush  for  shame,  for  he  knew  he  had  departed 
from  his  wise  directions.  After  fully  setting 


26  THE  WA  Y  OF  SAL  VA  TION 

forth  his  sin  and  folly  in  departing  from  the 
truth,  Evangelist  again  directed  him  in  the  way 
to  the  wicket  gate. 

Bunyan  himself  fell  into  the  snare  which  he 
has  thus  described.  After  he  was  awakened, 
and  before  his  conversion,  he  began  to  leave  off 
swearing,  and  sports,  and  plays.  He  read  his 
Bible,  and  began  to  set  the  Commandments 
before  him  as  his  way  to  heaven.  "  Which 
Commandments, ' '  he  says,  ' '  I  did  strive  to 
keep,  and  as  I  thought,  did  keep  them  pretty 
well  sometimes,  and  then  I  would  have  comfort ; 
yet  now  and  then  would  break  one,  and  so  afflict 
my  conscience  ;  but  then  I  would  repent,  and 
say  I  was  sorry  for  it,  and  promise  God  to  do 
better  next  time,  and  there  got  help  again  ;  for 
then  I  thought  I  pleased  God  as  well  as  any 
man  in  England.  Thus  I  continued  about  a 
year  ;  all  which  time  our  neighbors  did  take  me 
to  be  a  very  godly  man,  a  new  and  religious 
man,  though  I  knew  not  Christ,  nor  grace,  nor 
faith,  nor  hope  ;  and,  as  I  have  well  since  seen, 
had  I  died  then  my  state  had  been  most  fearful." 

The  wicket  gate,  which  the  allegory  places  at 
the  beginning  of  the  way  of  salvation,  indicates, 
not  the  time  of  deliverance  and  forgiveness  of 
sins,  but  the  period  in  Christian  experience 
when  the  soul  becomes  conscious  that  it  is  truly 
penitent  ;  wrhen  we  utterly  renounce  our  sins, 


THE  WA  Y  OF  SAL  VA  TION  27 

and  leave  forever  the  city  of  Destruction. 
Christian  was  conscious  that  Good  Will  had 
opened  the  gate,  yet  he  carried  his  burden  until 
he  came  to  the  Cross.  We  may  realize  that  we 
are  in  the  right  way,  yet  remain  oppressed  with 
a  load  of  guilt,  although  not  without  some 
comfort  in  our  hearts.  Instruction,  intellectual 
appreciation,  and  the  guidance  of  the  Holy 
Spirit,  is  essential  to  a  true  faith  in  Jesus  ;  such 
faith  as  brings  deliverance  from  the  burden  of  sin. 

This  beginning-point  in  the  way  of  life  is 
termed  a  Wicket  Gate,  from  its  narrowness. 
Our  Savior  teaches  us,  '  'Enter  ye  in  at  the  strait 
gate  :  for  wide  is  the  gate  and  broad  is  the  way 
that  leadeth  to  destruction,  and  many  there  be 
which  go  in  thereat ;  because  strait  is  the  gate 
and  narrow  is  the  way  which  leadeth  unto  life, 
and  few  there  be  that  find  it." 

The  gate  is  narrow  and  difficult,  because  of 
the  difficulty  with  which  we  are  induced  to  give 
up  the  world  and  sinful  courses,  and  submit 
wholly  to  God's  plan  of  salvation  by  grace. 
We  can  only  enter  the  way  of  life  one  at  a  time, 
and  we  must  leave  the  world  behind  us. 

It  is  said  that  when  Christian  was  going  in 
through  the  gate  "  the  other  gave  him  a  pull. 
Then  said  Christian,  'What  means  that?'" 
He  was  told  that  at  ' '  a  little  distance  from  this 
gate  there  is  erected  a  strong  castle,  of  which 


28  THE   WA  Y  OF  SAL  VA  TION 

Beelzebub  is  the  captain  ;  from  thence  both  he 
and  they  that  are  with  him  shoot  arrows  at  those 
that  come  up  to  this  gate,  if  haply  they  may 
die  before  they  can  enter  in."  " Christiana  and 
her  company  were  annoyed  and  frightened,  as 
they  came  up  to  the  gate,  by  the  barking  of  a 
great  dog,  which  threatened  to  fly  upon  them. ' ' 
The  dreamer  thus  represents  the  fears  and  appre- 
hensions of  those  who  are  coming  to  Christ: 
' '  In  young  converts,  hope  and  distrust,  or  a 
degree  of  despair,  do  work  and  answer  one 
another,  as  doth  the  noise  of  the  balance  of  the 
watch  in  the  pocket.  Life  and  death  is  always 
the  motion  of  the  mind  then  ;  and  this  noise 
continues  until  faith  is  stronger  grown,  and 
until  the  soul  is  better  acquainted*  with  the 
methods  and  ways  of  God  with  a  sinner.  Yea, 
was  but  a  carnal  man  in  a  convert's  heart,  and 
could  see,  he  should  discover  these  two,  to  wit, 
hope  and  fear,  to  have  a  continual  motion  in  the 
soul — wrestling  and  opposing  one  another  as  do 
light  and  darkness,  in  striving  for  the  victory. 
And  hence  it  is  that  you  find  such  people  so 
fickle  and  uncertain  in  their  spirits  ;  now  on  the 
mount,  then  in  the  valleys  ;  now  in  the  sun- 
shine, then  in  the  shade  ;  now  warm,  then 
frozen ;  now  bonny  and  blithe,  then  in  a 
moment  pensive  and  sad,  as  thinking  of  a 
portion  nowhere  but  in  hell." 


THE    WAY   OF  SALVATION  29 

In  another  place,  Bunyan  endeavors  to  en- 
courage such,  assuring  them  that  those  who 
come  to  Christ  shall  in  no  wise  be  cast  out.  He 
says,  "This  word,  'in  no  wise,'  cutteth  the 
throat  of  all  objections  ;  and  it  was  dropped  by 
the  Lord  Jesus  for  that  very  end,  and  to  help 
the  faith  that  is  mixed  with  unbelief. 

1  But  I  am  a  great  sinner,'  sayest  thou. 

'  I  will  in  no  wise  cast  out, '  says  Christ. 

'  But  I  am  an  old  sinner,'  sayest  thou. 

'  I  will  in  no  wise  cast  out,'  says  Christ. 

1  But  I  am  a  hard-hearted  sinner, '  sayest  thou. 

( I  will  in  no  wise  cast  out, '  says  Christ. 

'  But  I  have  served  Satan  all  my  days, '  sayest 
thou. 

*  I  will  in  no  wise  cast  out, '  says  Christ. 

I  But  I  have  sinned  against  light,'  sayest  thou. 

I 1  will  in  no  wise  cast  out,'  says  Christ. 

I  But   I   have  sinned   against   mercy, '   sayest 
thou. 

'  I  will  in  no  wise  cast  out, '  says  Christ. 
'  But  I  have  no  good  thing  to  bring  with  me,' 
sayest  thou. 

I 1  will  in  no  wise  cast  out, '  says  Christ. ' ' 

All  Christians  have  not  the  same  struggles 
and  trials  in  their  conversion.  There  is  great 
variety  in  this  respect.  These  struggles  are 
generally  proportionate  to  the  sinfulness  of  the 
previous  life,  and  those  who  feel  them  are  often 


30  THE    WAY   OF  SALVATION 

better  prepared  for  a  useful  Christian  life  than 
those  who  have  them  not.  "I  might  tell  you  of 
the  contests  and  battles  that  great  sinners  at 
their  conversion  are  engaged  in,  whereby  they 
find  the  besettings  of  Satan  above  any  other  of 
the  saints.  At  which  time  Satan  attacks  the 
soul  with  darkness,  fears,  frightful  thoughts  of 
apparitions ;  now  they  sweat,  pant,  cry  out  and 
struggle  for  life.  The  angels  now  come  down  to 
behold  the  sight,  and  rejoice  to  see  a  bit  of  dust 
and  ashes  overcome  principalities,  and  powers, 
and  mights,  and  dominions.  But  when  these 
come  to  be  a  little  settled,  they  are  prepared  for 
helping  others,  and  are  great  comforts  unto 
them.  Their  great  sins  give  encouragement  to 
the  devil  to  assault  them  ;  and  by  these  tempta- 
tions Christ  takes  advantage  to  make  them  the 
more  helpful  to  the  churches."  Thus  Bunyan's 
own  soul  was  prepared  in  the  fiery  crucible  of 
temptation,  and  was  enabled  from  Bedford  jail 
to  leave  such  a  precious  legacy  to  his  brethren. 

The  contrasted  manner  in  which  he  treats  of 
the  conversion  of  Mercy,  in  the  second  part  of 
the  book,  marks  our  author  as  a  perfect  master 
in  the  knowledge  of  human  nature,  and  of  the 
ways  of  divine  goodness  towards  penitent  souls. 
One  can  hardly  read  it  without  bringing  water 
into  the  eyes.  Christiana  had  invited  her 
young  acquaintance,  Mercy,  to  set  out  with  her 


THE    WAY   OF  SALVATION  31 

on  the  pilgrimage,  promising  to  make  intercession 
for  her  at  the  gate.  So  she  started,  having 
many  fears  lest  she  should  not  be  well  received 
at  the  gate.  Yet  at  the  Slough  of  Despond  she 
was  the  boldest  of  all  the  company.  When  they 
arrived  at  the  gate,  Christiana  and  her  children 
were  admitted,  but  ''poor  Mercy  did  stand  with- 
out, trembling  and  crying,  for  fear  that  she  was 
rejected.  But  when  Christiana  had  got  admit- 
tance for  herself  and  her  boys,  then  she  began 
to  make  intercession  for  Mercy.  And  she  said, 
'  My  Lord,  I  have  a  companion  of  mine  that  yet 
stands  without,  that  is  come  hither  upon  the 
same  account  as  myself ;  one  that  is  much  de- 
jected in  her  mind,  for  that  she  comes,  as  she 
thinks,  without  sending  for ;  whereas  I  was 
sent  for  by  my  husband's  King  to  come.' 

(<  Now  Mercy  began  to  be  very  impatient,  and 
each  minute  was  as  long  to  her  as  an  hour  ; 
wherefore  she  prevented  Christiana  from  a  fuller 
interceding  for  her,  by  knocking  at  the  gate 
herself.  And  she  knocked  so  loud  that  she 
made  Christiana  to  start.  Then  said  the  keeper 
of  the  gate,  '  Who  is  there  ? '  And  Christiana 
said,  '  It  is  my  friend. ' 

So  he  opened  the  gate  and  looked  out,  but 
Mercy  was  fallen  down  in  a  swoon,  for  she 
fainted,  and  was  afraid  that  no  gate  should  be 
opened  to  her.  Then  he  took  her  by  the  hand. 


32  THE    WAY   OF  SALVATION 

and  said,  'Damsel,  I  bid  thee  arise.'  'O  sir,' 
said  she,  '  I  am  faint  ;  there  is  scarce  life  left  in 
me. '  But  he  answered  '  that  one  once  said — 
When  my  soul  fainted  within  me  I  remembered 
the  Lord  ;  and  my  prayer  came  unto  Thee,  into 
Thy  holy  temple.  Fear  not,  but  stand  upon 
thy  feet,  and  tell  me  wherefore  thou  art  come. ' 

<(  MKR. — 'I  am  come  for  that  unto  which  I  was 
never  invited,  as  my  friend  Christiana  was. 
Her's  was  from  the  King,  and  mine  was  but 
from  her.  Wherefore  I  fear  I  presume.' 

11  KEEPER  — '  Did  she  desire  thee  to  come  with 
her  to  this  place  ?  ' 

"MER. — 'Yes;  and  as  my  Lord  sees,  lam 
come.  And  if  there  is  any  grace  and  forgive- 
ness of  sins  to  spare,  I  beseech  thee  that  thy 
poor  handmaid  may  be  a  partaker  thereof. ' 

' '  Then  he  took  her  by  the  hand,  and  led  her 
gently  in,  and  said,  '  I  pray  for  all  those  that 
believe  on  me,  by  what  means  soever  they  come 
unto  me.'  ' 

My  friends,  whether  you  have  been  open  and 
outbreaking  sinners,  as  Bunyan  and  his  own 
Christian,  or  whether  you  have  been  tenderly 
nurtured  like  Mercy,  there  is  for  you  but  one 
door  of  eternal  life.  I  beseech  you  to  come  at 
once  and  knock- 'at  the  gate  of  salvation  that  it 
may  be  opetied  to  you,  remembering  those 
gracious  words,  ' '  Him  that  cometh  unto  Me,  I 
will  in  no  wise  cast  out. ' ' 


LECTURE    III. 

The  House  of  the  Interpreter. 


Bunyan's  immortal  book  may  be  called  one  of 
England's  great  classics.  For  creative  power 
there  are  but  two  others  with  which  Bunyan  can 
be  compared.  Milton's  grand  conception  of  the 
spiritual  hierarchies,  Shakespeare's  pictures  of 
earthly  history,  and  Bunyan's  representations  of 
the  interior  life  and  experiences  of  a  Christian's 
soul,  are  worthy  companions  in  the  same  gallery 
of  poetic  imagery.  Bunyan,  however,  expressed 
himself  in  the  plain  tints  of  his  homely  Anglo- 
Saxon  tongue.  His  language  is  a  clear  stream 
of  current  English,  so  plain  and  strong  that 
while  it  is  intelligible  even  to  children,  it  pro- 
duces so  vivid  an  impression  that  the  ideal  can 
scarcely  be  separated  from  the  actual. 

The  soul  which  enters  upon  a  pilgrimage  for 
eternal  life  needs  much  instruction.  Our  author, 
therefore,  brings  Christian,  very  soon  after  he 
has  passed  the  gate  at  the  entrance  of  the  way, 
to  the  house  of  the  Interpreter,  where  he  is 
shown  excellent  things.  "7.3feL  this  Bunyan  refers 

ft       >>  •*- V  jp^^V 

/          THE      \ 

ERSITY   * 


34  THE  WA  Y  OF  SAL  VA  TION 

to  the  manner  in  which  the  Holy  Spirit  instructs 
and  guides  his  people  in  all  those  things  which 
belong  to  their  peace. 

Human  language  has  its  origin  in  the  impres- 
sions made  upon  the  senses,  and  as  religion  is 
wholly  a  spiritual  thing,  transcending  all 
material  things  whatever,  all  language  must 
fail  in  communicating  it  directly  to  the  soul. 
The  highest  function  of  language  in  spiritual 
matters  is  representative.  Hence  the  use  of 
metaphors,  types  and  parables.  There  is,  how- 
ever, something  connected  with  Scriptural  truth, 
from  the  inspiring  and  interpreting  Spirit  of 
God  which  accompanies  it  to  the  awakened 
soul,  which  differs  from  all  other  truth  what- 
ever. Such  truth  affords  a  peculiar  zest  and 
satisfaction,  and  makes  impressions  of  purity 
and  devotion,  and  elevates  and  enlarges  the 
ideas  of  the  mind,  and  quickens  all  the  faculties 
of  the  soul,  although  we  cannot  by  any  mental 
process  analyze  those  impressions  and  ideas,  or 
embody  them  in  any  form  of  words.  They  are 
literally  incommunicable  by  language.  The 
shadowy  representations  of  statement  and  meta- 
phor and  parable  are  the  best  possible  in  our 
present  imperfect  state,  and  the  Holy  Spirit  uses 
these  representations  to  attract  our  regard,  and 
then  operates  directly  on  our  hearts  to  produce 
the  true  state  of  soul  which  is  necessary,  so  that 


THE  WAY  OF  SALVATION  35 

while  we  meditate  on  the  words  or  illustration, 
a  tide  of  meaning  and  influence  streams  from 
them  which  is  ever  new  and  refreshing.  Thus 
the  Holy  Spirit  becomes  the  Interpreter  of  in- 
spired truth.  This  is  far  different  and  more 
excellent  than  that  system  of  rhetorical  corres- 
pondences with  which  many  good  people  now- 
adays perplex  or  amuse  themselves  respecting 
symbols  or  emblems  of  truth.  Intellectual  truth 
is  not  the  ultimate  object  of  the  Scriptures,  but 
spiritual  grace,  to  satisfy  the  spiritual  need  of 
an  immortal  mind.  No  doubt  God  could  satisfy 
that  need  directly,  by  imparting  the  energies  of 
the  Holy  Spirit  without  instrumentalities,  as  He 
could  satisfy  our  thirst  without  water,  but  this 
would  be  inconsistent  with  His  designs  and  our 
free  agency.  Hence  He  has  given  us  His  word, 
and  requires  of  us  a  diligent  use  of  the  means  of 
grace.  ' '  Search  the  Scriptures,  for  in  them  ye 
think  ye  have  eternal  life."  But  while  we 
search  diligently,  we  know  that  we  ''have  an 
unction  from  the  Holy  One,"  which  enables  us 
to  see  further  than  the  words,  or  any  mere  intel- 
lectual definition  of  symbols,  and  to  ' '  know  the 
things  which  are  given  to  us  of  God." 

The  first  thing  Bunyan  represents  as  shown 
to  Christian  was  the  picture  of  a  true  gospel 
minister,  so  that  he  might  be  on  his  guard 
against  those  who  would  lead  him  astray.  It 


36  THE  WAY  OF  SALVATION 

was  the  picture  of  a  very  grave  person,  with 
eyes  lifted  up  to  heaven,  the  best  of  books  in  his 
hand,  the  law  of  truth  written  upon  his  lips,  the 
world  behind  his  back,  standing  as  if  pleading 
with  men,  and  a  crown  of  gold  hanging  over 
his  head.  This  was  to  show  that  such  only  are 
authorized  to  be  the  guide  of  pilgrims,  as  study 
to  know  and  unfold  dark  things  to  sinners,  and 
plead  with  them  to  seek  eternal  life  ;  who  slight 
and  despise  the  things  that  belong  to  the  present 
world,  for  the  love  they  bear  to  their  Master's 
service  ;  and  who  look  for  their  crown  in  the 
next  world. 

After  this  lesson,  the  pilgrim  is  taught  the 
manner  in  which  the  law  of  God  and  Divine 
grace  affect  the  human  heart.  "He  took  him  by 
the  hand,  and  led  him  into  a  very  large  parlor 
that  was  full  of  dust,  because  never  swept ; 
which,  after  he  viewed  it  a  little  while,  the 
Interpreter  called  for  a  man  to  sweep.  Now, 
when  he  began  to  sweep,  the  dust  began  so 
abundantly  to  fly  about,  that  Christian  had 
almost  therewith  been  choked.  Then  said  the 
Interpreter  to  a  damsel  that  stood  by,  *  Bring 
hither  water  and  sprinkle  the  -  room  ; '  which 
when  she  had  done,  it  was  swept  and  cleansed 
with  pleasure. 

"Then  said  Christian,  'What  means  this?' 
The  Interpreter  answered,  'This  parlor  is  the 


THE  WAY  OF  SALVATION  37 

heart  of  a  man  that  was  never  sanctified  by  the 
sweet  grace  of  the  gospel.  The  dust  is  his 
original  sin  and  inward  corruptions,  that  have 
defiled  the  whole  man.  He  that  began  to  sweep 
at  first  is  the  law  ;  but  she  that  brought  water, 
and  did  sprinkle  it,  is  the  gospel.  Now,  where- 
as thou  sawest  that  so  soon  as  the  first  began  to 
sweep,  the  dust  did  so  fly  about  that  the  room 
by  him  could  not  be  cleansed,  but  that  thou 
wast  almost  choked  therewith  ;  this  is  to  show 
thee  that  the  law,  instead  of  cleansing  the  heart 
from  sin,  doth  revive,  put  strength  into,  and 
increase  it  in  the  soul,  even  as  it  doth  discover 
and  forbid  it ;  for  it  doth  not  give  power  to 
subdue.  Again,  as  thou  sawest  the  damsel 
sprinkle  the  room  with  water,  upon  which  it 
was  cleansed  with  pleasure  ;  this  is  to  show  thee 
that  when  the  gospel  comes  in  its  sweet  and 
precious  influences  to  the  heart,  sin  is  van- 
quished and  subdued,  and  the  soul  made  clean 
and  fit  for  the  King  of  Glory  to  inhabit.'  " 

Next,  our  pilgrim  is  taught  the  difference  in 
character  between  true  Christians  and  the  men 
of  this  world,  by  the  representation  of  two 
children.  "The  name  of  the  eldest  was  Passion, 
and  the  name  of  the  other,  Patience.  Passion 
seemed  to  be  much  discontented,  but  Patience 
was  very  quiet.  Then  Christian  asked,  '  What 
is  the  reason  of  the  discontent  of  Passion  ? ' 


38  THE    WAY   OF  SALVATION 

The  Interpreter  answered,  *  The  governor  of 
them  would  have  him  stay  for  his  best  things 
till  the  beginning  of  the  next  year,  but  he  will 
have  all  now  ;  but  Patience  is  willing  to  wait.' 

*  *  Then  I  saw  that  one  came  to  Passion  and 
brought  him  a  bag  of  treasure,  and  poured  it 
down  at  his  feet ;  which  he  took  up,  and  re- 
joiced therein,  and  withal  laughed  Patience  to 
scorn.  But  I  beheld  but  a  while,  and  he  had 
lavished  all  away,  and  had  nothing  left  him  but 
rags." 

Such  are  the  men  of  this  world,  who  must 
have  all  their  good  things  now.  All  their  de- 
lights will  pass  away,  while  those  who  wait  for 
their  portion  hereafter  will  rejoice  in  everlasting 
riches  ;  for  the  things  that  are  seen  are  tem- 
poral, but  the  things  that  are  not  seen  are 
eternal. 

The  next  emblem  is  one  of  great  interest  to 
those  who  are  just  beginning  the  divine  life. 
* '  I  saw  in  my  dream  that  the  Interpreter  took 
Christian  by  the  hand,  and  led  him  to  a  place 
where  was  a  fire  burning  against  a  wall,  and 
one  standing  by  it,  always  casting  much  water 
upon  it  to  quench  it ;  yet  did  the  fire  burn 
higher  and  hotter.  Then  said  Christian,  '  What 
means  this  ?  '  The  Interpreter  answered,  *  This 
fire  is  the  work  of  grace  that  is  wrought  in  the 
heart;  he  that  casts  water  upon  it,  to  extinguish 


THE    WAY    OF  SALVATION  39 

and  put  it  out,  is  the  devil  ;  but  in  that  thou 
seest  the  fire,  notwithstanding,  burn  hotter  and 
hotter,  thou  shalt  also  see  the  reason  of  that. 
So  he  had  him  about  to  the  back  of  the  wall, 
where  he  saw  a  man  with  a  vessel  of  oil  in  his 
hand,  of  which  he  did  also  continually  cast  (but 
secretly)  into  the  fire.  Then  said  Christian, 
'  What  means  this  ?  '  The  Interpreter  answered, 
'  This  is  Christ,  who  continually,  with  the  oil  of 
his  grace,  maintains  the  work  already  begun  in 
the  heart  ;  by  the  means  of  which,  notwith- 
standing what  the  devil  can  do,  the  souls  of  His 
people  prove  gracious  still.  And  in  that  thou 
sawest  that  the  man  stood  behind  the  wall  to 
maintain  the  fire  ;  this  is  to  teach  thee  that  it  is 
hard  for  the  tempted  to  see  how  this  work  of 
grace  is  maintained  in  the  soul.'  ' 

It  is  matter  of  great  comfort  for  a  Christian  to 
remember  that  invisible  forces  are  enlisted  on  his 
side  to  counteract  the  opposition  of  his  foes. 
"  Where  wast  thou,  Lord,"  said  one  of  the  old 
fathers,  '  '  when  I  was  being  tempted  so  ?  "  And 
the  answer  came  quickly,  "Close  by  thee,  my  son, 
all  the  time."  The  Christian  life  is  not  merely 
one  of  passive  reception  of  spiritual  influence. 
Activity,  courage  and  persistent  effort  are  needed, 
and  there  is  no  discharge  from  this  war.  The 
Kingdom  of  Heaven  suffers  violence,  and  the 
violent  take  it  by  force.  To  teach  the  pilgrim 


40  THE  WA  Y  OF  SAL  VA  TION 

this  lesson,  "the  Interpreter  took  him  and  led 
him  up  towards  the  door  of  a  stately  palace,  on 
the  top  of  which  were  persons  clad  in  gold.  At 
the  door  stood  a  great  company  of  men,  as 
desirous  to  go  in,  but  durst  not.  There  also  sat 
a  man  at  a  little  distance  from  the  door,  at  a 
table-side,  with  a  book  before  him,  to  take  the 
names  of  them  that  should  enter  therein  ;  he 
saw  also  that  in  the  doorway  stood  many  men  in 
armor  to  keep  it,  being  resolved  to  do  to  the 
men  that  would  enter  what  hurt  and  mischief 
they  could.  Now  was  Christian  somewhat  in 
amaze.  At  last,  when  every  man  started  back 
for  fear  of  the  armed  men,  Christian  saw  a  man 
of  a  very  stout  countenance  come  up  to  the  man 
that  sat  there  to  write,  saying,  '  Set  down  my 
name,  sir ;  '  which,  when  he  had  done,  he  saw 
the  man  draw  his  sword,  and  put  a  helmet  on 
his  head,  and  rush  towards  the  door  upon  the 
armed  men,  who  laid  upon  him  with  deadly 
force ;  but  the  man,  not  at  all  discouraged, 
fell  to  cutting  and  hacking  most  fiercely.  So 
after  he  had  received  and  given  many  wounds  to 
those  that  attempted  to  keep  him  out,  he  cut  his 
way  through  them  all,  and  pressed  forward 
into  the  palace;  at  which  there  was  a  pleasant 
voice  heard  from  those  that  were  within,  even 
of  those  that  walked  upon  the  top  of  the  palace, 
saying: 


THE    WAY   OF  SALVATION  41 

*  Come  in,  come  in, 
Eternal  glory  thou  shall  win.' 

So  he  went  in,  and  was  clothed  with  such  gar- 
ments as  they. ' ' 

Our  author  says,  with  one  of  those  touches 
which  indicate  the  true  artist:  "Then  Chris- 
tian smiled,  and  said,  I  think  verily  I  know  the 
meaning  of  this.  Let  me  go  hence."  It  is  very 
plain  that  Christian  deemed  himself  fully  pre- 
pared for  all  emergencies.  Full  of  hope  and 
courage,  there  was  some  fear  that  he  was  in 
danger  of  rashness  and  presumption,  therefore 
he  needed  another  lesson,  so  the  Interpreter 
"took  him  by  the  hand  again,  and  led  him  into 
a  very  dark  room,  where  there  sat  a  man  in  an 
iron  cage. ' '  The  man  seemed  very  sad,  sitting 
with  his  e}^es  fixed  upon  the  ground,  his  hands 
folded  together,  and  sighing  as  if  he  would 
break  his  heart.  This  represented  one  who  was 
once  a  fair  and  flourishing  professor,  but  who 
left  off  to  watch  and  be  sober  and  grieved  the 
spirit  of  God,  and  who  was  now  shut  up  in 
despair,  as  in  an  iron  cage.  He  could  find  no 
promise  of  mercy  for  himself,  yet  anticipated 
the  terrors  of  the  future,  crying  "Eternity!  oh 
eternity!  how  shall  I  grapple  with  the  misery 
that  I  must  meet  with  in  eternity  ?" 

Bunyan  fully  believed  in  the  possibility  of  a 
man  committing  the  unpardonable  sin.  He  says 


42  THE    WAY   OF  SALVATION 

in  another  place,  "He  that  grieveth  the  spirit  of 
God  shall  smart  for  it  here,  or  in  hell,  or  both. 
And  that  spirit  that  did  sometimes  illuminate, 
teach,  and  instruct  them,  can  keep  silence,  can 
cause  darkness,  can  withdraw  itself,  and  suffer 
the  soul  to  sin  more  and  more;  and  this  last  is 
the  very  judgment  of  judgments.  He  that 
grieves  the  spirit,  quenches  it;  and  he  that 
quenches  it,  vexes  it;  and  he  that  vexes  it  sets  it 
against  himself,  and  tempts  it  to  hasten  destruc- 
tion upon  himself.  Wherefore,  take  heed,  pro- 
fessors; I  say,  take  heed,  you  that  religiously 
name  the  name  of  Christ;  that  you  meddle  not 
with  iniquity. 

'  'He  that  has  begun  to  grieve  the  Holy  Ghost, 
may  be  suffered  to  go  on  until  he  has  sinned  the 
sin  that  is  called  the  sin  against  the  Holy  Ghost. 
And  if  God  shall  once  give  thee  up  to  that,  then 
thou  art  in  the  iron  cage,  out  of  which  there  is 
neither  deliverance  nor  redemption. ' ' 

The  tendency  of  modern  religious  thought  is 
quite  opposed  to  Bunyan's  judgment  respecting 
the  unpardonable  sin.  A  very  large  number  of 
Christian  teachers  and  people  admit  the  reality  of 
eternal  hope.  It  may  be  that  the  pendulum  of 
sentiment  has  swung  too  far  in  this  direction, 
and  that  the  actual  truth  of  Scripture  lies  mid- 
way between  these  and  Bunyan,  yet  it  is  quite 
remarkable  that  a  healthy  Christian  mind  is 


THE    WAY   OF  SALVATION  43 

rarely  found  in  sympathy  with  the  scene  here 
represented,  while  it  is  one  of  the  most  common 
accompaniments  of  insane  melancholy.  The 
Bible  contains  warning  enough  against  sinful 
courses,  while  it  also  has  promises  of  hope  for 
all  who  are  willing  to  depart  from  iniquity. 

To  crown  all  his  instruction,  Christian  was 
shown  a  man  who  had  just  dreamed  that  the  day 
of  judgment  was  come  and  he  was  not  ready  for 
it;  that  the  angels  had  gathered  several  near 
him  and  left  him  behind;  and  that  the  pit  of  hell 
opened  its  mouth  near  where  he  stood.  These 
things  were  well  calculated  to  promote  watchful- 
ness and  sobriety  in  Christian's  mind,  and  to 
show  him  the  need  of  faithfulness  even  unto 
death. 

In  the  second  part  of  the  Pilgrim's  Progress, 
the  instructions  of  the  Interpreter  are  adapted 
to  the  different  abilities  and  character  of  those 
addressed,  so  that  in  addition  to  the  things  seen 
by  Christian,  many  things  are  added  suitable  to 
those  who  are  younger  and  more  tender  of  soul. 
Christiana  and  her  company  were  taken  '  'into  a 
room  where  there  was  a  man  that  could  look  no 
way  but  downwards,  with  a  muck-rake  in  his 
hand.  There  stood  also  one  over  his  head  with 
a  celestial  crown  in  his  hand,  and  proffered  him 
that  crown  for  his  muck-rake;  but  the  man  did 
neither  look  up  nor  regard,  but  raked  to  himself 


44  THE    WAY   OF  SALVATION 

the  straws,  the  small  sticks,  and  dust  of  the 
floor."  This  symbolized  a  man  of  the  world, 
one  who  is  occupied  only  with  the  things  that 
perish.  In  the  eyes  of  such,  heaven  is  but  a 
fable,  and  a  celestial  crown  of  no  account,  and 
the  perishable  trifles  of  the  world  are  regarded 
as  the  only  substantial  riches.  Alas!  that  so 
many  should  be  content  to  be  mere  secularists, 
when  eternal  glory  is  within  their  reach. 

The  next  emblem  is  one  which  suggests 
humility  and  gratitude.  The  Interpreter  "had 
them  into  the  very  best  room  in  the  house;  a  very 
brave  room  it  was.  So  he  bid  them  look  round 
about,  and  see  if  they  could  find  anything  prof- 
itable there.  Then  they  looked  round  and 
round;  for  there  was  nothing  to  be  seen  but  a 
great  spider  on  the  wall,  and  that  they  over- 
looked. Then  said  Mercy,  'Sir,  I  see  nothing;' 
but  Christiana  held  her  peace.  But,  said  the 
Interpreter,  look  again.'  She  therefore  looked 
again,  and  said,  'Here  is  not  anything  but  an 
ugly  spider,  who  hangs  by  her  hands  upon  the 
wall.'  Then  said  he,  'Is  there  but  one  spider  in 
all  this  spacious  room  ?'  Then  the  water  stood 
in  Christiana's  eyes,  for  she  was  a  woman  quick  of 
apprehension;  and  she  said,  'Yea,  Lord,  there  are 
more  here  than  one;  yea,  and  spiders  whose  venom 
is  far  more  destructive  than  that  which  is  in  her. 
The  Interpreter  then  looked  pleasantly  on  her, 


THE  WA  Y  OF  SAL  VA  TION  45 

and  said,  'Thou  hast  said  the  truth. '  This  made 
Mercy  to  blush,  and  the  boys  to  cover  their  faces; 
for  they  all  began  now  to  understand  the  riddle. 
Then  said  the  Interpreter  again,  'The  spider 
taketh  hold  with  her  hands,  as  you  see,  and  is 
in  king's  palaces/  This  is  recorded  to  show 
you,  that,  however  full  of  the  venom  of  sin  you 
be,  yet  you  may,  by  the  hand  of  Faith,  lay  hold 
of  and  dwell  in  the  best  room  that  belongs  to  the 
King's  house  above. 

"'I  thought,'  said  Christiana,  'of  something 
of  this;  but  I  could  not  imagine  it  at  all.  I 
thought  that  we  were  like  spiders,  and  that  we 
looked  like  ugly  creatures,  in  what  fine  rooms 
soever  we  were;  but  that  by  this  spider,  that 
venomous  and  ill-favored  creature,  we  were  to 
learn  how  to  act  faith,  that  came  not  into  my 
thoughts;  and  yet  she  had  taken  hold  with  her 
hands,  and,  as  I  see  dwelleth  in  the  best  room 
in  the  house. '  God  has  made  nothing  in  vain. 
Then  they  seemed  all  to  be  glad;  but  the  water 
stood  in  their  eyes;  yet  they  looked  one  upon 
another,  and  also  bowed  before  the  Interpreter. " 

Other  symbols  were  shown  illustrating  the 
divine  calls  by  the  hen  and  chickens,  the  meek- 
ness of  Christian  character  by  a  slaughtered 
sheep,  the  variety  of  the  church  by  the  flowers 
in  the  garden,  and  the  uselessness  of  mere  pro- 
fession by  a  tree  that  was  rotten  inside  though 


46  THE  WAY  OF  SALVATION 

covered  with  leaves.  In  connection  with  these 
emblems  we  find  also  a  large  collection  of  pro- 
verbs, full  of  practical  wisdom. 

The  fertility  of  Banyan's  mind  was  simply 
wonderful,  yet  it  is  easy  to  see  that  the  seeds  of  all 
these  emblems  were  obtained  from  the  Bible.  It 
is  on  this  account  they  have  such  a  wonderful 
charm  and  such  enduring  power.  The  nervous 
Anglo-Saxon  in  which  they  are  written  adds  to 
their  beauty,  no  doubt,  but  their  spiritual  effec- 
tiveness depends  on  their  spiritual  truth.  Each 
emblem  is  a  picture,  and  each  picture  a  sermon 
full  of  evangelical  power,  instructing  and  warn- 
ing all  who  desire  to  find  the  way  to  heaven. 
By  the  Interpreter,  Bunyan  sets  forth  the  Holy 
Spirit  in  one  of  the  sweetest  of  his  offices,  bring- 
ing to  our  remembrance  things  new  and  old,  and 
opening  fountains  of  spiritual  truth  in  places 
where  we  would  least  expect  to  find  them.  The 
house  of  the  Interpreter  is  the  church,  in  its 
provision  for  the  guidance  and  instruction  of 
young  converts.  Such  need  to  be  fed  with  the 
sincere  milk  of  the  word,  that  they  may  grow 
thereby,  and  every  organization  of  true  Christians 
must  have  some  arrangement  to  meet  this  design. 
Christian  fellowship  and  conference  is  by  no 
means  a  novelty.  In  the  prophetical  dispensa- 
tion '  'they  that  feared  the  L,ord  spake  often  one 
to  another,  and  the  Lord  hearkened  and  heard 


THE  WA  Y  OF  SAL  VA  TION  47 

them.  And  a  book  of  remembrance  was  written 
before  him  for  them  that  feared  the  Lord,  and 
that  thought  upon  his  name.  And  they  shall  be 
mine,  saith  the  Lord  of  hosts,  in  that  day  when 
I  make  up  my  jewels,  and  I  will  spare  them  as  a 
man  spareth  his  own  son  that  serveth  him."  In 
accordance  with  this  ancient  custom  Bunyan 
represents  the  pilgrims  at  the  house  of  the  In- 
terpreter as  singing  the  songs  of  Zion,  and  re- 
lating their  Christian  experience  to  each  other. 
"When  the  song  and  music  were  ended,  the 
Interpreter  asked  Christiana  what  it  was  that  at 
first  did  move  her  to  betake  herself  to  a  pilgrim's 
life.  Christiana  answered,  'First,  the  loss  of  my 
husband  came  into  my  mind,  at  which  I  was 
heartily  grieved;  but  all  that  was  but  natural 
affection.  Then  after  that  came  the  troubles 
and  pilgrimage  of  my  husband,  and  also  how 
like  a  churl  I  had  carried  it  to  him  as  to  that. 
So  guilt  took  hold  of  my  mind,  and  would  have 
drawn  me  into  the  pond,  but  that  opportunely 
I  had  a  dream  of  the  well-being  of  my  husband, 
and  a  letter  sent  me  by  the  King  of  that  country 
where  my  husband  dwells,  to  come  to  him.  The 
dream  and  the  letter  together  so  wrought  upon 
my  mind  that  they  forced  me  to  this  way. '  ' ' 

When  Mercy  was  asked  what  moved  her  to 
come,  like  many  timid  souls  at  the  present  day, 
.she  hardly  knew  what  to  say.  She  "blushed 


48  THE  WA  Y  OF  SAL  VA  TION 

and  trembled,  and  for  a  while  continued  silent. 
Then  said  he,  'Be  not  afraid;  only  believe,  and 
speak  thy  mind.'  So  she  began,  and  said, 
'Truly,  sir,  my  want  of  experience  is  that  which 
makes  me  covet  to  be  in  silence,  and  that  also 
that  fills  me  with  fears  of  coming  short  at  last. 
I  cannot  tell  of  visions  and  dreams  as  my  friend 
Christiana  can;  nor  know  I  what  it  is  to  mourn 
for  my  refusing  the  counsel  of  those  that  were 
good  relations.'  'What  was  it  then,'  said  Inter- 
preter, that  prevailed  with  thee?'  'Why,'  said 
she,  'when  our  friend  here  was  packing  up  to 
be  gone  from  our  town,  I  and  another  went  ac- 
cidently  to  see  her.  So  we  knocked  at  the  door 
and  went  in.  When  we  were  within  and  seeing 
what  she  was  doing,  we  asked  her  what  was  her 
meaning.  She  said  she  was  sent  for  to  go  to  her 
husband;  and  then  she  up  and  told  us  how  she 
had  seen  him  in  a  dream,  dwelling  in  a  curious 
place,  among  immortals,  wearing  a  crown,  etc. 
Now,  methought,  while  she  was  telling  these 
things,  my  heart  burned  within  me.  And  I 
said  in  my  heart,  if  this  be  true  I  will  leave  my 
father  and  my  mother  and  the  land  of  my  nativity, 
and  will,  if  I  may,  go  along  with  Christiana.  So 
I  asked  her  further  of  the  truth  of  these  things, 
and  if  she  would  let  me  go  with  her  ;  for  I  saw 
now  there  was  no  dwelling,  but  with  the  danger 
of  ruin,  any  longer  in  our  town.  But  yet  I  came 


THE   WAY  OF  SALVATION  49 

away  with  a  heavy  heart ;  not  for  that  I  was  un- 
willing to  come  away,  but  for  that  so  many  of 
my  relations  were  left  behind.  And  I  will  come 
with  all  the  desire  of  my  heart  and  will  go,  if  I 
may,  with  Christiana  unto  her  husband  and  his 
King.'  "  Then  said  Interpreter,  'Thy  setting  out 
is  good,  for  thou  hast  given  credit  to  the  truth. 
Thou  art  a  Ruth,  who  did,  for  the  love  she  bore 
to  Naomi,  and  to  the  Lord  her  God,  leave  father 
and  mother,  and  the  land  of  her  nativity,  to  come 
out  and  go  with  a  people  that  she  knew  not 
heretofore.  The  Lord  recompense  thy  work  and 
a  full  reward  be  given  thee  of  the  Lord  God  of 
Israel,  under  whose  wings  thou  art  come  to 
trust.'  !>  Bunyan  adds,  "  that  at  night,  when 
Mercy  was  in  bed,  she  could  not  sleep  for  joy,  for 
that  now  her  doubts  of  missing  at  last  were 
removed  further  from  her  than  ever  they  were 
before.  So  she  lay  blessing  and  praising  God 
who  had  such  favor  for  her. ' ' 

Our  kind  Saviour  receiveth  all  who  come 
unto  him  and  will  in  no  wise  cast  any  out. 
O,  that  we  might  all  come,  with  humility  and 
penitence  and  faith,  so  as  to  realize  the  teaching 
of  the  Holy  Spirit,  and  the  blessings  of  Christian 
fellowship.  "The  Spirit  and  the  bride  say, 
'  Come,  and  let  him  that  heareth  say  come,  and 
let  him  that  is  athirst  come,  and  whosoever  will, 
let  him  take  the  water  of  life  freely.'  " 


LECTURE   IV. 


From  the  Cross  to  the  Palace 
Beautiful. 


We  accompany  the  awakened  and  instructed 
pilgrim  from  the  house  of  the  Interpreter  along 
the  King's  highway,  fenced  with  salvation. 
"Up  this  way,  therefore,  did  burdened  Christian 
run,  but  not  without  great  difficulty,  because  of 
the  load  on  his  back.  He  ran  thus  till  he  came 
at  a  place  somewhat  ascending,  and  upon  that 
place  stood  a  cross,  and  a  little  below,  in  the 
bottom,  a  sepulchre.  So  I  saw  in  my  dream, 
that  just  as  Christian  came  up  with  the  cross, 
his  burden  loosed  from  off  his  shoulders  and  fell 
from  off  his  back,  and  began  to  tumble  and  so 
continued  to  do  till  it  came  to  the  mouth  of  the 
sepulchre,  where  it  fell  in,  and  I  saw  it  no  more. 
Then  was  Christian  glad  and  lightsome,  and 
said  with  a  merry  heart,  '  He  hath  given  me 
rest  by  his  sorrow  and  life  by  his  death.'  Then 
he  stood  still  awhile  to  look  and  wonder,  for  it 
was  very  surprising  to  him  that  the  sight  of  the 
cross  should  thus  ease  him  of  his  burden.  He 


52  THE  WAY  OF  SALVATION 

looked  therefore  and  looked  again,  even  till  the 
springs  that  were  in  his  head  sent  the  water 
down  his  cheeks." 

Christian  lost  his  burden  at  the  sight  of  the 
Cross  for  it  is  only  when  the  soul  sees  clearly  the 
significance  of  that  wondrous  fact  of  Christ's  death 
on  Calvary  that  the  burden  of  sin  disappears. 
All  the  efforts  of  the  pilgrim  to  be  rid  of  his  load 
were  fruitless  till  he  had  a  view  of  the  Cross. 
None  but  Jesus  can  relieve  a  soul  from  sin  and 
he  does  this  by  the  merit  of  his  atoning  love. 
The  infinite  merit  of  his  death  is  an  adequate 
atonement  and  satisfaction  for  a  world  of  sinful 
men,  or  for  ten  thousand  worlds,  so  that  we  may 

sing: 

"  Were  sinners  more 
Than  sands  upon  the  ocean  shore, 
Christ  has  for  all  a  ransom  paid, 
For  all  a  full  atonement  made." 

Those  who  appropriate  this  truth  can  say, 
1 1  Come  and  hear,  all  ye  that  fear  God  and  I  will 
tell  you  what  he  hath  done  for  my  soul.  As  far 
as  the  east  is  from  the  west,  so  far  hath  he 
removed  my  transgressions  from  me. ' ' 

In  the  second  part  of  the  book  we  find  Mr. 
Greatheart  enlarging  on  this  subject,  and  ex- 
plaining to  the  pilgrims  the  difference  between 
"  pardon  by  promise  and  pardon  by  deed."  He 
says,  "  in  order  to  pardon  by  deed,  there  must 


THE    WAY    OF  SALVATION  53 

something  be  paid  to  God  as  a  price,  as  well  as 
something  prepared  to  cover  us  withal.  Sin  has 
delivered  us  up  to  the  just  curse  of  a  righteous 
law  ;  now  from  this  curse  we  must  be  justified 
by  way  of  redemption,  a  price  being  paid  for  the 
harm  we  have  done  ;  and  this  is  by  the  blood  of 
your  Lord,  who  came  and  stood  in  your  place 
and  stead  and  died  your  death  for  your  trans- 
gressions. Thus  has  he  ransomed  you  from  your 
transgressions  by  blood  and  covered  your  pol- 
luted and  deformed  souls  with  righteousness,  for 
the  sake  of  which,  God  passeth  by  you  and  will 
not  hurt  you  when  he  comes  to  judge  the  world. ' ' 
The  belief  of  this  was  that  which  made  Christian's 
burden  fall  off  and  caused  him  to  leap  for  joy. 

The  blessed  effects  of  saving  faith  in  Christ 
are  well  illustrated  by  the  three  shining  ones 
who  came  to  Christian  at  the  cross.  One  said 
to  him,  "Thy  sins  be  forgiven  thee,"  another 
stripped  him  of  his  rags  and  clothed  him  with 
change  of  raiment  and  the  third  not  only  set  a 
mark  on  his  forehead,  but  also  gave  him  a  roll, 
sealed  with  the  King's  seal,  to  be  his  passport  at 
the  gate  of  the  celestial  city.  Bunyan  thus  testi- 
fies to  a  knowledge  of  the  forgiveness  of  sin,  a 
change  of  heart  and  life,  and  the  witness  of  God's 
Spirit  of  Adoption.  Without  the  first  Christ 
would  only  be  a  painted  Saviour,  and  salvation 
would  only  be  a  picture  or  a  promise  unrealized. 


54  THE  WAY  OF  SALVATION 

Without  the  second,  a  Christian  life  would  not 
be  distinguishable  from  that  of  worldly  men. 
Without  the  third  there  could  be  no  internal  com- 
fort and  joy. 

How  happy  was  Christian  now  !  With  leap- 
ing and  singing  he  went  forward  in  the  path  of 
life.  It  seemed  to  him  that  he  should  never  get 
weary  and  he  wished  to  tell  all  around  him  of  the 
love  of  Jesus.  Surely  if  people  could  only  learn  of 
this  joy  they  would  seek  it  at  any  cost,  so  he 
thought.  But  as  he  went  on  singing  and  mak- 
ing melody  in  his  heart  he  saw  a  little  out  of  the 
way,  three  men  fast  asleep  with  fetters  upon 
their  heels.  The  name  of  the  one  was  Simple, 
of  another,  Sloth,  and  of  the  third  Presumption. 
The  first  thing  Christian  did  was  to  try  to  awaken 
them.  So  he  cried  out  to  them  that  they  might 
as  well  sleep  on  the  top  of  a  mast,  for  the  Dead 
Sea  was  under  them,  a  gulf  without  a  bottom. 
He  offered  also  to  help  them  off  with  their  irons 
if  they  were  willing.  At  length  he  roused  them 
up  enough  to  listen  to  him,  but  Simple  said,  '  I 
see  no  danger;'  Sloth  said,  'yet  a  little  more  sleep,' 
and  Presumption  said,  *  every  tub  must  stand 
upon  its  own  bottom.  '  And  so  they  lay  down 
to  sleep  again,  and  Christian  went  on  his  way." 

It  is  no  easy  thing  to  convince  ungodly  men 
of  their  danger.  Only  the  Divine  Spirit  can 
flash  the  light  of  spiritual  truth  into  the  soul. 


THE   WA  Y  OF  SAL  VA  TION  55 

The-well  meant  efforts  of  Christians  to  persuade 
men  of  the  reality  of  eternal  things  are  often 
fruitless.  One-third  of  the  world  sees  no  danger 
in  a  life  of  sin.  Another  third  plead  for  ease 
and  indulgence  and  wait  for  a  more  convenient 
season.  Presumptive  sinners  tell  us  you  need 
not  trouble  yourself  about  our  interests.  We 
are  ready  to  take  our  chance.  All  these  classes 
are  met  with  in  life  and  Christians  must  keep  on 
their  way,  sad  to  think  of  the  insensibility  of 
many,  though  using  every  effort  for  their  sal- 
vation. 

Christian  soon  met  with  two  of  a  different  sort. 
He  saw  them  tumbling  over  the  wall  and  knew 
that  this  was  unlawful,  so  he  asked  them  where 
they  came  from  and  whither  they  went.  The 
name  of  one  was  Hypocrisy  and  of  the  other 
Formalist.  They  told  him  they  were  born  in 
the  land  of  Vainglory  and  were  going  for  praise 
to  Mount  Zion.  He  tried  to  convince  them  of 
their  sin  and  folly  in  not  entering  in  at  the  gate 
but  they  told  him  he  need  not  trouble  his  head 
about  that  for  it  did  not  seem  to  matter  to  them, 
so  they  were  in  the  way.  Here  is  a  picture  of  the 
pretended  liberality  of  so  many  men.  "All  per- 
suasions are  right, ' '  say  they.  '  *  We  are  all 
traveling  one  way.  So  we  keep  the  King's  laws 
hereafter,  it  matters  nothing  about  repentance 
and  atonement  and  regeneration." 


56  THE  WA  Y  OF  SAL  VA  TION 

"  'But,'  said  Christian,  'I  walk  by  the  rule  of 
my  Master,  you  walk  by  the  rude  working  of 
your  own  fancies.  You  are  counted  thieves 
already  by  the  Lord  of  the  way;  therefore,  I 
doubt  you  will  not  be  found  true  men  at  the  end  of 
the  way.  You  come  in  by  yourselves  without  his 
direction  and  shall  go  out  by  yourselves  without 
his  mercy. '  '  When  he  talked  with  them  about 
his  roll  they  laughed.  They  could  not  compre- 
hend the  things  of  the  spirit.  I  suppose  they 
thought  him  a  harmless  sort  of  enthusiast. 
But  when  they  came  to  the  Hill  Difficulty,  and 
saw  two  by-ways  which  seemed  to  go  round  it, 
they  left  him  to  clamber  the  hill  alone.  "The 
one  took  the  way  which  is  called  Danger  and 
which  led  him  into  a  great  wood,  and  the  other 
took  directly  up  the  way  to  Destruction,  which 
led  him  into  a  wide  field,  full  of  dark  mountains, 
where  he  stumbled  and  fell  and  rose  no  more. ' ' 
The  Hill  Difficulty  was  a  serious  task  to 
Christian,  yet  he  knew  he  must  surmount  it. 
He  knew  it  was 

"Better,  though  difficult,  the  right  way  to  go, 
Than  wrong,  though  easy,  where  the  end  is  woe." 

It  is  sometimes  hard  to  make  progress  in  the 
Christian  life.  We  have  to  climb  from  duty  to 
duty,  and  wait  on  the  Lord  when  everything 
seems  burdensome.  So  our  pilgrim  found  it.  But 


THE    WAY   OF  SALVATION  57 

God  has  not  forgotten  his  children  in  their  trials. 
About  half-way  up  the  hill  Christian  found  a 
pleasant  arbor,  made  by  the  Lord  of  the  way  for 
the  comfort  of  weary  travelers.  There  he  sat 
down  to  rest  and  refresh  himself  with  his  roll. 
But  he  seemed  to  forget  that  he  had  still  further 
to  go,  and  so  fell  asleep.  His  duty  was  to  press 
forward  in  the  good  way.  "He  that  sleeps  is  a 
loser,"  says  Bunyan,  and  Christian  found  it  so, 
for  during  his  sleep  his  roll  fell  from  his  hand. 
The  good  spirit  who  watches  over  us  awakened 
him,  suggesting  to  him  the  text,  "Go  to  the  ant, 
thou  sluggard,  consider  her  ways,  and  be  wise. ' ' 
Then  Christian  started  up,  and  went  apace  till 
he  came  to  the  top  of  the  hill.  There  two  men 
met  him,  named  Timorous  and  Mistrust,  who 
gave  him  a  dolorous  account  of  two  lions  in  the 
way  threatening  to  tear  them  in  pieces,  and 
forthwith  ran  down  the  hill.  Now  was  the 
pilgrim  in  great  distress,  and  felt  in  his  bosom 
for  his  roll,  but  he  found  it  not.  Now  he  knew 
not  what  to  do,  but  at  last  he  thought  of  his 
foolish  sleep  in  the  arbor,  and  starting  back, 
carefully  looking  all  the  way,  he  rested  not  till 
he  had  found  his  roll  again.  But  who  can  tell 
how  joyful  this  man  was  when  he  had  gotten  his 
roll  again-?  For  this  was  the  assurance  of  his 
life  and  acceptance.  Giving  thanks  to  God  for 
directing  him  to  where  it  lay,  he  betook  himself 


58  THE  WA  Y  OF  SAL  VA  TION 

to  his  journey.  Yet  the  sun  went  down  and 
night  came  on  before  he  got  up  the  hill.  This 
arbor  of  refreshment  seems  to  have  been  a  losing 
place,  for  here  also  Christiana  lost  her  bottle 
of  spirits.  '  'The  cause  is  sleep,  or  forgetful- 
ness.  Some  sleep  when  they  should  keep 
awake,  and  some  forget  when  they  should 
remember;  and  this  is  the  very  cause  why  often, 
at  the  resting  places,  some  pilgrims  in  somethings 
come  off  losers.  Pilgrims  should  watch,  and  re- 
member what  they  have  already  received,  under 
their  greatest  enjoyments;  but  for  want  of  doing 
so,  oftentimes  their  rejoicing  ends  in  tears,  and 
their  sunshine  in  a  cloud. ' ' 

By  the  Palace  Beautiful,  to  which  Christian 
next  arrives,  Bunyan  gives  us  an  emblem  of  the 
church,  in  its  communion  and  ordinances;  the 
association  of  true  Christians,  or  visible  Kingdom 
of  Christ  on  earth.  He  represents  it,  however, 
as  having  lions  in  the  way,  before  the  door,  and 
in  the  second  part  of  his  book  as  beset  also  by 
Giant  Grim,  for  the  church  in  Bunyan 's  day 
was  terribly  opposed  and  afflicted. 

We  who  enjoy  the  freedom  of  religious  wor- 
ship can  form  but  a  feeble  conception  of  the 
trials  of  conscientious  Christians  of  former  times. 
In  1620,  only  eight  years  before  the-  birth  of 
Bunyan,  and  only  removed  from  us  by  three 
generation  of  long-lived  men,  the  pilgrims  of 


THE  WA  Y  OF  SAL  VA  TION  59 

the  Mayflower  came  to  the  rocky  coast  of  New 
England  to  seek  an  asylum  for  religious  liberty. 
After  this  followed  the  struggle  against  tyranny, 
and  the  brief  Commonwealth  under  the  protec- 
torate of  Cromwell,  in  England.  On  the  restora- 
tion of  the  house  of  Stuart,  Charles  II  entered 
London,  in  May,  1660.  He  was  the  most 
corrupt  and  unprincipled  King  who  ever  reigned 
in  England,  being  given  to  debauchery  and 
drunkenness,  and  utter  contempt  of  all  religion. 
On  November  12th  of  the  same  year  Bunyan  was 
indicted  as  an  upholder  of  unlawful  assemblies 
and  conventicles,  and  for  not  conforming  to  the 
Church  of  England,  and  was  sentenced  to  per- 
petual banishment.  Although  the  sentence  was 
never  executed,  he  was  kept  in  prison  for  twelve 
years.  In  1661  the  Corporation  Act  was  passed, 
by  which,  contrary  to  the  King's  previous  stip- 
ulations, all  persons  who  refused  to  conform  to 
the  established  Episcopal  Church  were  rendered 
incapable  of  serving  in  civil  offices.  In  1662 
came  the  Act  of  Uniformity,  requiring  reordina- 
tion  of  all  ministers  who  had  not  received  their 
orders  from  the  Church  of  England,  and  impos- 
ing assent  to  the  Book  of  Common  Prayer.  By 
this  act  2,000  ministers  were  silenced  and  rejected 
from  the  pulpits,  among  whom  were  some  of  the 
purest  and  greatest  divines  of  the  age,  such  as 
Owen,  Goodwin,  Baxter  and  Howe.  This  was 


60  THE    WAY  OF  SALVATION 

followed  in  1665  by  the  Five  Mile  Act,  making 
it  a  penal  offence  for  any  non-conforming  minis- 
ter to  be  found  within  five  miles  of  any  town. 
In  1666  and  1671  were  the  Conventicle  Acts, 
imposing  fines,  imprisonment  and  death,  on  all 
persons  over  16  years  of  age  who  attended  wor- 
ship in  any  place  where  the  liturgy  was  not  used. 
These  severe  measures  made  great  havoc  through- 
out all  the  land.  Satanic  malignity  was  arrayed 
in  open  antagonism  to  the  followers  of  Christ. 
Troops  of  horse  and  foot  were  scattered  through 
the  country,  to  break  up  religious  meetings. 
The  jails  were  filled  with  prisoners.  Many  were 
transported  as  convicts.  Many  emigrated  to 
America.  Many  lost  their  lives.  It  is  estimated 
that  over  8,000  perished  in  prison  during  the 
reign  of  Charles  II.  When  we  remember 
that  all  this  occurred  but  three  or  four  gener- 
ations ago,  it  is  no  wonder  that  the  idea  of 
the  union  of  church  and  state  has  come  to  be 
abhorred  by  every  intelligent  lover  of  freedom 
and  benevolence  throughout  the  land.  These 
persecuting  edicts  of  the  English  Parliament 
were  removed  by  the  Toleration  Act  under 
William  III,  but  some  of  them  disgraced  the 
statute  books  until  1828. 

Bunyan  endured  the  severity  of  persecution 
for  Christ's  sake  in  Bedford  jail.  This  structure 
stood  upon  the  bridge.  It  was  a  miserable 


THE  WAY  OF  SALVATION  61 

prison.  There  was  no  court  yard,  no  space  for 
out-of-door  exercise;  nothing  but  stonewalls  and 
iron  bars,  a  bridge  and  a  river.  A  small  uncom- 
fortable cell  communicated  with  the  common 
room  of  the  prison.  But  Bunyan  had  learned 
how  to  be  happy  anywhere.  He  could  truly  sing: 

1  'Stone  walls  do  not  a  prison  make, 

Nor  iron  bars  a  cage; 
Minds  innocent  and  quiet  take 
That  for  a  hermitage. ' ' 

In  his  own  vigorous  but  unpolished  rhymes 
he  did  sing: 

"For  though  men  keep  my  outward  man 

Within  their  locks  and  bars, 
Yet  by  the  faith  of  Christ  I  can 
Mount  higher  than  the  stars. ' ' 

Yet  he  was  not  only  in  jail,  but  had  also  to 
support  his  family,  consisting  of  his  wife  and 
four  children,  one  of  whom  was  blind.  Being 
cut  off  from  his  own  trade,  he  learned  how  to 
put  tags  on  thread  laces,  which  his  family  would 
sell  outside  the  jail,  and  in  this  way  eke  out  a 
scanty  subsistence.  Thus  he  was  occupied  dur- 
ing the  day,  but  at  night,  having  taken  prayerful 
leave  of  his  family,  and  imprinted  a  loving  kiss 
upon  the  brow  of  his  dear  blind  child,  he  was 
left  alone.  Yet  not  alone,  for  with  his  Bible, 


62  THE    WAY   OF  SALVATION 

and  Concordance,  and  Fox's  Book  of  Martyrs; 
with  his  own  inspired  imagination,  and  pen  and 
paper,  he  finds  company  enough.  As  he  writes, 
his  care-worn  features  light  up  with  joy,  as  if 
the  glory  of  the  Celestial  city  were  just  before 
him,  and  he  rejoices  in  that  Saviour  who  can  so 
fully  reveal  himself  to  the  heart.  He  says  him- 
self "I  never  had,  in  all  my  life,  so  great  an 
inlet  into  the  Word  of  God,  as  now.  Those 
Scriptures  that  I  saw  nothing  in  before,  are  * 
made  in  this  place  and  state,  to  shine  upon  me. 
Sometimes,  when  I  have  been  in  the  savor  of 
them,  I  have  been  able  to  laugh  at  destruction, 
and  to  fear  neither  the  horse  nor  the  rider.  I 
have  had  sweet  sights  of  the  forgiveness  of  my 
sins  in  this  place,  and  of  my  being  with  Jesus 
in  another  world.  O,  the  mount  Zion,  the 
heavenly  Jerusalem,  the  innumerable  company 
of  angels,  and  God,  the  Judge  of  all,  and  the 
spirit  of  just  men  made  perfect,  and  Jesus,  have 
been  sweet  to  me  in  this  place  !  I  have  seen 
that  here,  which  I  am  persuaded  I  shall  never, 
in  this  world,  be  able  to  express. ' ' 

This  was  John  Bunyan;  imprisoned  in  Chris- 
tian England,  so  called,  shut  up  like  a  wild 
beast  within  stone  walls  and  iron  bars;  because 
he  would  pray  without  a  Prayer  Book,  and 
would  declare  to  his  fellowmen  that  Christ  Jesus 
came  into  the  world  to  save  sinners  ! 


THE    WAY   OF  SALVATION  63 

During  Banyan's  imprisonment,  however,  a 
fearful  affliction  fell  upon  London.  It  was  the 
great  plague  of  1666,  which  threatened  to  de- 
populate the  city.  The  grass  grew  up  in  the 
once  crowded  streets.  A  great  red  cross,  a  foot 
long,  marked  the  doors  of  those  who  were 
stricken. 

The  dead  cart  moved  from  street  to  street,  the 
driver  ringing  a  doleful  bell  and  crying:  "  Bring 
out  your  dead!"  There  were  not  coffins  enough 
for  burial,  and  scores  were  huddled  together  in 
one  common  grave.  During  this  state  of  things 
large  numbers  of  the  established  clergy  fled  from 
their  pulpits,  while  many  of  the  non-conformists, 
in  defiance  of  the  statutes  came  into  the  city  to 
minister  the  word  of  God. 

Bunyan's  jailor  was  a  kind  man  and  allowed 
him  occasional  liberty.  Sometimes  he  permitted 
him  to  go  to  the  city,  where  he  would  preach, 
and  once  he  was  even  chosen  pastor.  But  this 
came  to  the  ears  of  his  persecutors  and  they  sent 
an  officer  to  inquire  about  it.  In  order  to  make 
sure  this  officer  was  to  arrive  at  the  jail  in  the 
middle  of  the  night.  Bunyan  had  been  allowed 
to  go  home  to  his  family  but  he  was  so  restless 
that  he  could  not  sleep.  He  told  his  wife  that 
he  must  return  to  jail  immediately.  He  did  so 
and  the  jailor  blamed  him  for  coming  in  at  so 
unreasonable  an  hour.  Early  in  the  morning 


64  THE  WA  Y  OF  SAL  VA  TION 

the  officer  came  and  said,  ' '  'Are  all  the  prisoners 
safe?'  <Yes.'  'Is  John  Bunyan  safe?'  'Yes.' 
'  Let  me  see  him. '  He  was  called  into  the 
officers'  presence  and  all  was  well.  After  the 
messenger  left  the  jailor  said  to  Bunyan,  '  You 
may  go  out  when  you  think  proper  for  you  know 
when  to  return  better  than  I  can  tell  you.'  " 

I  said  it  is  difficult  for  us  to  form  an  idea  of 
the  trials  of  former  times.  After  centuries  of 
experience  the  world  is  beginning  to  learn  that 
uniformity  in  religion  is  impossible.  Union, 
charity,  concord,  may  exist,  but  not  uniformity. 
We,  of  this  land,  have  as  many  differences  of 
opinion  as  England  had  at  the  close  of  the  Com- 
monwealth, and  if  legal  restraints  were  put  upon 
them  we  should  have  equal  trouble  and  equal 
suffering.  It  is  not  toleration  we  claim  for 
religion,  it  is  liberty.  Toleration  is  tyranny. 
You  have  no  more  authority  to  permit  me  than 
I  have  to  permit  you.  If  you  cannot  con- 
scientiously worship  God  as  I  do  you  have  a 
right  to  worship  as  you  please,  provided  you  do 
not  interfere  with  my  liberty  nor  injure  others. 
If  you  cannot  be  a  Methodist,  be  a  Congregationa- 
list,  a  Swedenborgian,  a  Buddist  if  you  will,  or 
anything  else.  Truth  is  not  afraid  of  freedom 
of  opinion.  Milton  nobly  says,  "  Though  all  the 
winds  of  doctrine  were  let  loose  to  play  upon 
the  earth,  so  Truth  be  in  the  field,  we  do 


THE     WAY   OF  SALVATION  65 

injuriously  by  licensing  and  prohibiting,  to  mis- 
doubt her  strength.  Let  her  and  falsehood  grap- 
ple ;  whoever  knew  truth  put  to  the  \vorse  in  a 
free  and  open  encounter." 

In  Bunyan's  day  these  principles  of  freedom 
were  not  recognized.  The  old  Popish  idea  of 
the  subjection  of  conscience  to  human  authority 
had  not  been  shaken  off.  Hence,  the  efforts  to 
force  conformity  of  worship  and  opinion  with  the  . 
state  church.  Hence  penal  enactments,  perse- 
cutions and  imprisonments.  These  were  the 
Giant  Grims  and  the  lions  which  beset  the  way 
to  the  Palace  Beautiful.  Let  us  thank  God  that 
we  live  in  better  times.  We  may  each  worship 
God  under  our  own  vine  and  fig-tree,  with  none 
to  molest  us  or  make  us  afraid. 

It  would  detain  us  too  long  to  consider  Bun- 
yan's idea  of  a  church,  as  represented  by  the 
Palace  Beautiful.  One  thing,  however,  is  plain  ; 
that  while  he  represent  Christian  as  finding  his 
way  to  the  church,  he  represents  him  as  a  saved 
man  before  he  came  thither.  His  sins  fell  from 
him  and  he  was  made  a  child  of  God  at  the  cross, 
and  by  virtue  of  the  cross,  not  by  the  church. 
My  friend,  if  you  feel  the  burden  of  sin,  do  not 
look  for  the  church  to  relieve  you  but  go  right  to 
Jesus.  The  church  is  human,  Jesus  is.,  divine. 
The  best  thing  the  church  can  do  for  a  burdened 


66  THE    WAY   OF  SALVATION 

soul  is    to    point  him  to   the    Cross.     This  we 
would  do  now  and  say  : 

"  Come  to  Calvary's  holy  mountain, 

Sinners  mined  by  the  fall ; 
Here  a  pure  and  healing  fountain 

Flows  for  every  thirsty  soul, 
In  a  full  perpetual  tide, 
Opened  when  the  Saviour  died. 

' '  Come,  ye  dying,  live  forever, 

'Tis  a  soul-reviving  flood ; 
God  is  faithful,  he  will  never 

Break  his  cov'nant  sealed  in  blood  ; 
Signed  when  our  Redeemer  died, 
By  his  Spirit  ratified." 


LECTURE  V. 

The  Palace  Beautiful. 


The  history  of  God's  people  shows  plainly 
that  all  who  would  live  godly  and  serve 
Christ  will  suffer  persecution.  The  form  of  the 
opposition  changes  with  the  time,  but  the  spirit 
is  always  the  same.  In  the  martyr  ages  physi- 
cal force  was  employed  to  keep  men  from  a 
Christian  pilgrimage,  but  at  the  present  day 
moral  influences  are  'opposed  to  it.  A  religious 
life  is  sneered  at,  and  religious  doctrines  are 
called  unpopular  and  unscientific,  and  whoever 
would  stand  well  in  the  world  finds  it  necessary 
to  give  religion  but  very  slight,  if  any,  attention. 

But  the  trials  of  the  church  now  are  not  so 
much  external,  as  internal.  In  times  of  perse- 
cution the  church  kept  pure,  both  in  doctrine 
and  in  life,  but  the  time  of  outward  prosperity  is 
often  a  time  of  formalism  and  of  doctrinal  error. 
At  the  present,  men  make  great  pretensions  to 
progress,  and  speak  great  swelling  words  of  van- 
ity, and  compass  sea  and  land  to  proselyte  oth- 
ers, but  their  notions,  if  fully  carried  out,  would 
subvert  the  very  foundations  of  Christian  faith, 


68  THE    WAY   OF  SALVATION 

and  carry  us  back  to  heathen  philosophy  and 
heathen  impurity.  Thus,  the  trinity,  and  the 
atonement,  and  future  retribution  are  denied  by 
men  who  pretend  to  be  in  the  Christian  church, 
and  they  profess  to  have  found  some  wonderful 
way  of  interpreting  the  scriptures  so  that  they 
may  teach  otherwise  than  they  seem.  And  all 
this  is  done,  not  so  much  openly  as  by  tracts 
and  books  and  insinuating  speeches  secretly  dis- 
tributed among  the  members  of  different 
churches.  This  is  the  effort  now  being  made  to 
oppose  the  church's  true  progress,  and  subvert 
by  fraud  what  could  not  be  won  by  force.  These 
secret  emissaries  of  error  are  the  lions  in  the  way 
which  young  converts  now  have  to  meet. 

Bunyan  does  not  put  his*  Palace  Beautiful  at 
the  entrance  of  the  way.  Although  he  was  a 
Baptist,  he  knew  very  well  that  there  were  many 
Christians  in  other  denominations,  yet  it  is  some- 
what remarkable  that  he  makes  no  allusion  to 
Baptism  in  any  part  of  the  allegory. 

Some  people  "make  church-membership  the 
door  of  heaven,  to  the  hazard  of  very  many  souls. 
The  ideas  of  baptismal  regeneration  and  salva- 
tion by  the  Lord's  Supper  are  most  unscriptural 
and  pernicious,  yet  many  hang  their  whole  no- 
tion of  religion  upon  them,  crying,  "The  temple 
of  the  Lord  are  we. "  It  is  a  sad  perversion  of 
the  Saviour's  design  when  the  people  begin  to 


THE    WAY    OF  SALVATION  69 

refer  to  their  own  particular  communion  as  the 
church,  to  the  exclusion  of  all  others.  The  real 
communion  of  saints  is  the  spiritual  unity  of  all 
who  believe  in  the  Lord  Jesus  Christ,  and  this 
embraces  many  varieties  of  doctrine  and  forms  of 
worship.  Yet  an  open  acknowledgment  of 
Christ  and  attachment  to  his  people  is  incumbent 
upon  every  true  Christian.  External  fellowship 
is  the  only  way  in  which  the  knowledge  of  the 
truth  and  the  worship  of  God  can  be  preserved  and 
spread  abroad,  so  that  voluntary  abstinence  from 
church  membership  is  antagonism  to  Jesus  Christ. 
Bunyan  represents  the  advantages  of  Christian 
fellowship  by  what  Christian  gained  from  Piety, 
Prudence,  Discretion  and  Charity  at  the  Palace 
Beautiful.  These  bade  him  welcome  to  the 
household  of  faith,  and  discoursed  with  him  re- 
specting his  feelings  and  hopes  and  joys.  They 
also  spake  of  the  Lord  of  the  hill,  what  he  had 
done  and  suffered  for  theni,  and  all  his  wonder- 
ful love  to  poor  pilgrims,  until  Christian's  heart 
burned  within  him  and  he  was  ready  to  sing  : 

"  Blest  be  the  tie  that  binds 

Our  hearts  in  Christian  love, 
The  fellowship  of  kindred  minds 

Is  like  to  that  above." 

They  took  him  into  the  study  and  showed  him 
records  of  the  greatest  antiquity  respecting  their 


70  THE    WAY   OF  SALVATION 

Lord  and  the  wonderful  works  which  he  had 
done.  They  read  also  how  his  servants,  by 
trusting  in  him  were  able  to  subdue  kingdoms, 
obtain  promises,  stop  the  mouths  of  lions, 
quench  the  violence  of  fire,  escape  the  edge-  of 
the  sword,  wax  valiant  in  fight,  and  turn  to 
flight  the  armies  of  the  aliens.  They  showed 
him  the  Delectable  Mountains  before  him,  and  to 
which  fidelity  and  perseverance  would  bring  him, 
and  from  whence  he  could  see  the  gate  of  the 
Celestial  City.  The  prospect  of  greater  joys  to 
come  is  necessary  to  stimulate  us  to  persevere  in 
so  arduous  a  journey.  Then,  before  he  went  on 
his  way  they  took  him  into  the  armory  and 
clothed  him  from  head  to  foot  with  the  armor  of 
righteousness;  sword,  shield,  helmet,  breastplate, 
all-prayer  and  shoes  of  the  gospel  of  peace  ; 
according  to  St.  Paul's  directions,  "  Put  on  the 
whole  armor  of  God,  that  ye  may  be  able  to 
stand  against  the  wiles  of  the  devil,  for  we 
wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,  against  the  rulers 
of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  high  places.  Wherefore,  take 
unto  you  the  whole  armor  of  God  that  ye  may 
be  able  to  withstand  in  the  evil  day,  and  having 
done  all  to  stand.  Stand,  therefore,  having  your 
loins  girt  about  with  truth  and  having  on  the 
breastplate  of  righteousness,  and  your  feet  shod 


THE    WAY   OF  SALVATION  71 

with  the  preparation  of  the  gospel  of  peace  ; 
above  all,  taking  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  quench  the  fiery  darts  of  the 
wicked  one,  and  take  the  helmet  of  salvation  and 
the  sword  of  the  spirit  which  is  the  word  of  God; 
praying  always  and  watching  with  all  prayer 
and  supplication  in  the  Spirit. ' ' 

In  the  second  part  Bunyan  represents  the 
matrons  of  the  house  as  catechizing  and  instruct- 
ing Christiana  and  the  children  in  Christian 
doctrine  and  morals.  The  Sunday  School  in  its 
present  form  has  sprung  up  since  Bunyan's  day, 
but  the  instruction  of  the  young  has  ever  been  a 
part  of  church  labor,  nor  has  the  form  of  catechet- 
ical instruction  been  properly  superseded.  Our 
lessons  and  songs  are  good,  but  sound  doctrine 
should  never  be  forgotten,  for  it  is  the  fountain 
of  the  church's  strength. 

The  church  has  always  had  people  of  indif- 
ferent or  evil  character  hanging  on  to  its  skirts 
in  hope  of  some  worldly  gain  or  advantage. 
This  class  of  persons  seldom  impose  upon  the 
discreet,  but  are  apt  to  influence  the  unthinking 
who  look  not  below  the  surface  for  the  motives 
of  human  character.  Bunyan  was  not  a  man  to 
be  easily  deceived  by  such  professors.  He  had 
such  deep  insight  into  the  motives  of  men,  with 
such  descriptive  powers,  that  he  may  not 
inaptly  be  called  the  religious  Shakespeare.  As 


72  THE    WAY   OF  SALVATION 

Shakespeare  painted  the  masses  of  men,  so  has 
Bunyan  delineated  the  various  classes  connected 
with  the  church.  Among  the  beautiful  touches  of 
nature  with  which  his  work  abounds  we  notice 
the  addresses  paid  Mercy  by  Mr.  Brisk  at  the 
Palace  Beautiful.  Our  young  ladies  may  here 
find  some  hints  which  may  be  of  service  to 
them. 

' '  Now,  by  that  these  pilgrims  had  been  at  this 
place  a  week,  Mercy  had  a  visitor  that  pre- 
tended some  goodwill  unto  her  and  his  name 
was  Mr.  Brisk,  a  man  of  some  breeding,  and  that 
pretended  to  religion,  but  a  man  that  stuck  very 
close  to  the  world.  So  he  came  once  or  twice,  or 
more,  to  Mercy,  and  offered  love  unto  her.  Now 
Mercy  was  of  fair  countenance,  and,  therefore, 
the  more  alluring.  Her  mind,  also,  was  to  be 
always  busying  of  herself  in  doing;  for  when 
she  had  nothing  to  do  for  herself,  she  would  be 
making  hose  and  garments  for  others,  and  would 
bestow  them  upon  those  that  had  need.  And 
Mr.  Brisk,  not  knowing  where  or  how  she 
disposed  of  what  she  made,  seemed  to  be  greatly 
taken,  for  that  he  never  found  her  idle.  I  will 
warrant  her  a  good  housewife,  quoth  he  to  him- 
self. Mercy  then  revealed  the  business  to  the 
maidens  that  were  of  the  house,  and  inquired  of 
them  concerning  him,  for  they  did  know  him 
better  than  she.  So  they  told  her  that  he  was  a 


THE     WAY    OF  SALVATION  73 

very  busy  young  man,  and  one  who  pretended 
to  religion,  but  was,  as  they  feared,  a  stranger 
to  the  power  of  that  which  is  good.  '  Nay  then, ' 
said  Mercy,  '  I  will  look  no  more  on  him;  for  I 
purpose  never  to  have  a.  clog  to  my  soul.'  Pru- 
dence then  replied,  that  there  needed  no  matter 
of  great  discouragement  to  be  given  him;  her 
continuing  as  she  had  begun  to  do  for  the  poor 
would  quickly  cool  his  courage.  So  the  next 
time  he  comes  he  find  her  at  her  old  work,  mak- 
ing things  for  the  poor.  Then  said  he,  'What, 
always  at  it?'  'Yes, '  said  she,  'either  for  myself  or 
for  others.'  'And  what  canst  thou  earn  a  day  ?' 
said  he.  'I  do  these  things,'  said  she,  'that  I 
may  be  rich  in  good  works,  laying  up  in  store 
for  myself  a  good  foundation  against  the  time  to 
come,  that  I  may  lay  hold  on  eternal  life. '  'Why, 
prithee,  what  doest  thou  with  them  ?'  said  he. 
'Clothe  the  naked,'  said  she.  With  that  his 
countenance  fell.  So  he  forbore  to  come  again. 
And  when  he  was  asked  the  reason  why,  he  said, 
'that  Mercy  was  a  pretty  lass,  but  troubled  with 
ill  conditions.'  When  he  had  left  her,  Prudence 
said,  'Did  I  not  tell  thee  that  Mr.  Brisk  would 
soon  forsake  thee  ?  yea,  he  will  raise  up  an  ill 
report  of  thee;  for,  notwithstanding  his  pretence 
to  religion,  and  his  seeming  love  to  Mercy,  yet 
Mercy  and  he  are  of  tempers  so  different  that 
they  will  never  come  together. '  ' 


74  THE    WAY   OF  SALVATION 

In  his  life  and  death  of  Mr.  Bad-man,  or  the 
third  part  of  the  Pilgrim's  Progress,  now  rarely 
met  with,  Bunyan  gives  an  account  of  Bad-man's 
courtship.  He  sought  a  rich  and  pious  com- 
panion, and  was  advised  by  his  crafty  associates 
to  dissemble  and  seem  to  be  religious;  to  take 
notes  of  sermons,  talk  of  scripture,  etc. ;  to  en- 
tangle her.  As  he  was  comely  to  look  on,  well- 
dressed,  of  quick  and  versatile  talents,  and  the 
young  woman  was  an  orphan  and  a  little  too 
fond  of  having  her  own  way  in  such  matters,  he 
succeeded  in  gaining  her.  But  his  subsequent 
irreligion  and  dissipation  led  her  to  a  broken 
heart  and  an  early  death.  Such  are  some  of  the 
devices  of  the  wicked.  Our  author  shows  us 
many  of  them,  sufficient  to  put  us  on  our  guard 
against  false  professors  and  evil  men. 

We  accompany  Christian  in  his  descent  into 
the  Valley  of  Humiliation.  If  it  was  difficult  to 
go  up  the  hill  to  the  Palace  Beautiful,  it  was 
dangerous  to  go  down.  Many  a  man  has  found 
to  his  cost  how  hard  it  is  to  be  humiliated.  A 
public  humiliation  is  perhaps  the  greatest  trial  of 
a  Christian's  life,  yet  grace  is  sufficient  even 
for  this.  It  is  a  hard  matter  for  a  man  to  go 
down  into  the  Valley  of  Humiliation  and  catch 
no  slip  by  the  way.  Even  Christian  caught  a 
slip  or  two,  for  which  he  paid  dearly.  For  the 
slips  of  a  Christian  are  the  reasons  of  most  of 


THE    WAY   OF  SALVATION  75 

his  severe  contests  with  the  powers  of  darkness. 
"L,et  him  that  thinketh  he  standeth  take  heed 
lest  he  fall." 

In  this  Valley  of  Humiliation,  Christian  met 
with  Apollyon  himself,  who  endeavored  to  win 
him  back  to  his  service.  When  he  could  not 
prevail  he  endeavored  to  frighten  him  by  remind- 
ing him  of  the  difficulties  and  trials  of  the  way 
he  was  in  and  to  discourage  him  by  recalling 
instances  of  Christian's  unfaithfulness.  When 
all  this  failed  he  determined  to  destroy  him  out- 
right and  began  to  throw  at  him  his  fiery  darts. 
Now  did  Christian's  shield  and  sword  serve  him 
well,  nevertheless  he  was  pressed  so  hard  that 
he  fell  down  and  his  sword  flew  out  of  his  hand . 
As  Apollyon  was  fetching  his  last  blow,  so 
as  to  make  a  full  end  of  this  good  man,  Christian 
caught  his  sword  again,  saying:  "Rejoice  not 
against  me,  O  mine  enemy;  when  I  fall  I  shall 
arise  ; ' '  and  with  that  gave  him  a  deadly  thrust 
which  made  him  give  back.  Christian  perceiv- 
ing that,  made  at  him  again,  saying,  "nay,  in 
all  these  things  we  are  more  than  conquerors, 
through  him  that  loved  us. ' '  And  t  with 
that  Apollyon  spread  forth  his  dragon  wings 
and  sped  him  away,  that  Christian  saw  him 
no  more. 

With  what  tears  of  gratitude  did  Christian 
thank  God  for  his  deliverance  ;  and  there  came 


76  THE    WAY   OF  SALVATION 

to  him  a  divine  hand  with  leaves  of  the  tree  of 
life  to  heal  his  wounds. 

In  the  account  of  the  conflict  with  Apollyon 
and  of  the  passage  through  the  Valley  of  the 
Shadow  of  Death,  Bunyan  has  condensed  his 
own  experience  of  temptation,  as  detailed  in  his 
Grace  Abounding.  At  one  time  he  thought  all 
the  wrathful  passages  of  God's  word  were  aimed 
at  him.  Then  he  was  tempted  to  believe  he  had 
commited  the  unpardonable  sin.  His  soul  was 
tossed  to  and  fro  as  with  a  tempest.  But  God  at 
last  delivered  him  from  all  his  fears. 

Every  soul  who  resolutely  sets  out*  for  heaven 
will  have  to  encounter  the  arch-enemy.  Every 
one  must  fight  the  good  fight  of  faith,  and  we 
are  to  overcome  through  the  blood  of  the  Lamb 
and  the  word  of  our  testimony.  Satan  will  not 
give  up  his  hold  on  the  human  soul  without  a 
struggle;  we  may  be  sure  of  that.  Yet  to  some 
Satan  reveals  himself  more  clearly  than  to  others 
and  assaults  them  more  violently.  When  a  man 
is  led  away  by  his  lust  or  besetting  sins,  or  be- 
comes careless  and  insensible,  there  is  no  need  of 
Satan  to  tempt  him.  Such  a  one  tempts  Satan.  He 
enters  into  temptation.  Our  Lord  never  said,  pray 
that  ye  be  not  tempted,  but  watch  and  pray  that  ye 
enter  not  into  temptation,  into  its  spirit,  its  power, 
its  direction,  because  then  the  soul  is  powerless 
and  is  led  captive  by  the  Devil  at  his  will. 


THE    WAY   OF  SALVATION  77 

There  is  nothing  in  the  Valley  of  Humiliation 
itself  to  lead  to  such  dreadful  contests.  Christiana 
and  her  company  went  well  through  it  and 
found  it  a  delightful  place.  The  slips  of  Christian 
in  going  down  were  the  cause  of  his  fray  with 
Apollyon.  These  slips  came  of  discontent  and 
pride,  and  he  needed  the  sore  buffetings  of  the 
enemy  to  humble  him. 

In  his  description  of  this  valley,  Bunyan  has 
excelled  himself.  It  is  the  most  beautiful  and 
most  poetic  part  of  the  book.  Christiana  heard 
the  birds  answering  one  another  with  most 
curious  melodious  note,  from  grove  to  grove,  in 
this  valley.  'We  need  not  be  so  afraid  of  this 
valley,  'said  Mr.  Great-heart,  'for  there  is  nothing 
to  hurt  us  unless  we  procure  it  for  ourselves. ' 
This  Valley  of  Humiliation  is  the  best  and  most 
fruitful  piece  of  ground  in  all  these  parts.  It  is 
meadow  ground  and  in  the  summer  time  a  man 
may  feast  his  eyes  with  that  which  will  be 
delightful  to  him.  Behold  how  green  this  valley 
is,  also  how  beautiful  with  lillies  !  I  have  known 
many  laboring  men  that  have  got  good  estates  in 
the  Valley  of  Humiliation;  for  God  resisteth  the 
proud  but  giveth  grace  to  the  humble. 

As  they  were  going  along  and  talking  they 
espied  a  boy  feeding  his  father's  sheep.  The 
boy  was  in  very  mean  clothes,  but  of  a  fresh  and 
well-favored  countenance  ;  and  as  he  sat  by 


78  THE    WAY   OF  SALVATION 

himself  he  sang.  'Hark,'  said  Mr.  Great-heart, 
'to  what  the  shepherd's  boy  saith.'  So  they 
hearkened  and  he  said: 

' 'He  that  is  down,  needs  fear  no  fall, 

He  that  is  low  no  pride  ; 

He  that  is  humble,  ever  shall 

Have  God  to  be  his  guide. 

'  'I  am  content  with  what  I  have, 

Little  be  it  or  much  ; 
And,  Lord,  contentment  still  I  crave, 
Because  thou  savest  such. 

"Fullness  to  such  a  burden  is 

Who  go  on  pilgrimage 
Here  little  and  hereafter  bliss 
Is  best,  from  age  to  age." 

Then  said  their  guide,  ' '  do  you  hear  him  ? 
I  will  dare  to  say  this  boy  lives  a  merrier  life 
and  wears  more  of  that  herb  called  heart 's-ease 
in  his  bosom,  than  he  that  is  clad  in  silk  and 
velvet." 

Bunyan  declares  that  our  Lord  loved  this  val- 
ley and  delighted  to  walk  in  its  meadows.  Here 
a  man  is  free  from  the  noise  and  the  hurryings  of 
this  life  and  need  not  be  hindered  in  his  medita- 
tions as  he  is  apt  to  be  elsewhere.  As  another 

has  said, 

' '  Meditation  here 

May  think  down  hours  to  moments. 
Here  the  heart  may  give  a  useful  lesson  to  the  head, 
And,  learning  wiser,  grow  without  his  books." 


THE     WAY   OF  SALVATION  79 

Mercy  declared  that  the  place  suited  her  well. 
' '  I  love  to  be  in  such  places  where  there  is  no 
rattling  with  coaches,  no  rumbling  with  wheels; 
rnethinks  here  one  may,  without  molestation,  be 
thinking  what  he  is,  whence  he  came,  what  he 
has  done  and  to  what  the  King  has  called  him. 
Here  one  may  think,  and  break  the  heart,  and 
melt  in  one's  spirit."  They  that  go  rightly 
through  this  valley  of  Baca,  make  it  a  well ;  the 
rain  that  God  sends  down  from  heaven  upon  them 
that  are  there  also  filleth  the  pools.  To  this  man 
will  I  look,  saith  the  King,  even  to  him  that  is 
humble  and  of  a  contrite  spirit,  and  who  tremb- 
leth  at  my  word. 

The  poet  Cowper  has  described  this  lowly  vale 
in  most  beautiful  strains: 


"Far  from  the  world,  O  Lord,  I  flee, 

From  strife  and  tumult  far; 
From  scenes  where  Satan  wages  still 
His  most  successful  war. 

"The  calm  retreat,  the  silent  shade, 

With  prayer  and  praise  agree; 
And  seem  by  thy  sweet  bounty  made 
For  those  that  follow  thee. 

"There,  if  thy  spirit  touch  the  soul, 

And  grace  her  mean  abode, 
Oh,  with  what  peace  and  joy  and  love, 
She  communes  with  her  God. 


80  THE    WAY   OF  SALVATION 

"Then,  like  the  nightingale  she  pours 

Her  solitary  lays; 
Nor  asks  a  witness  of  her  song, 
Nor  thirsts  for  human  praise." 

Humility  is  of  the  very  essence  of  true  relig- 
ion. The  sweetest  joys  of  salvation,  like  lovely 
flowers,  do  not  grow  upon  mountain  tops,  but  in 
retired  valleys.  Here  it  is  safe  to  dwell,  if  it  be 
God's  will.  Even  if  we  are  called  by  providence 
to  a  public  and  busy  life,  the  spirit  of  humility 
may  remain  with  us,  and  will  be  our  safeguard 
against  vanity  and  folly.  It  is  the  fairest  jewel 
in  the  Christian's  coronet;  not  sparkling  like  the 
diamond,  nor  blazing  like  the  ruby,  but  softly 
shining  as  a  pearl  of  great  price.  He  that  would 
reach  the  Celestial  City  must  first  cultivate 
humility,  since  salvation  is  especially  attached 
to  this  virtue.  We  cannot  dictate  terms  to  God, 
or  turn  away  from  the  fountain  appointed  for  our 
cleansing  to  some  Abana  or  Pharpar  of  our  own 
selection  and  expect  to  be  saved.  It  is  only  to 
those  who  come  to  God  as  little  children,  in  a 
spirit  of  simplicity  and  humility,  that  God  re- 
veals himself  as  a  Father.  To  others  he  is  a 
King,  a  Ruler,  perhaps  an  Avenger,  but  to  the 
humble  trusting  soul  he  is  a  Father,  full  of  love 
and  tenderness  and  compassion.  May  we  learn, 
therefore,  to  submit  ourselves  to  God,  remember- 
ing that  ( 'the  I/ord  hath  respect  unto  the  lowl}7, 
but  the  proud  he  knoweth  afar  off. ' ' 


LECTURE  VI. 

Vicissitudes  of  the  Way. 


It  is  a  pleasant  thing  to  contemplate  the  con- 
dition of  Christian,  as  Bunyan  represents  him 
in  the  house  of  the  Interpreter,  or  at  the  Cross, 
or  in  the  Palace  Beautiful,  but  there  are  some 
parts  of  the  way  of  life  which  are  not  so  pleas- 
ant. The  Valley  of  Humiliation  is  described  as 
a  delightful  one,  although  Christian  had  there 
his  terrible  fight  with  Apollyon,  on  account  of 
his  slips  in  going  down  into  the  valley.  After 
this  he  came  to  the  Valley  of  the  Shadow  of 
Death — a  most  gloomy  and  dangerous  place; 
where  the  path  became  exceedingly  narrow, 
with  ditches  on  one  side  and  quagmires  on  the 
other.  The  mouth  of  the  pit,  also,  was  close  by, 
and  for  a  time  it  was  quite  dark,  except  the 
dreadful  light  of  the  flames  which  threatened  to 
devour  him.  There  were  also  doleful  voices 
and  rushings  to  and  fro  of  fiends,  so  that 
Christian  thought  he  should  be  torn  in  pieces,  or 
trodden  down  like  mire  in  the  streets.  To  add 
to  his  terror,  horrid  blasphemies  were  whispered 
in  his  ears  by  fiends,  in  such  a  manner  that  he 


82  THE    WAY   OF  SALVATION 

fancied  they  were  the  suggestions  of  his  own 
mind.  Here  his  sword  was  of  no  avail,  and  he 
was  obliged  to  resort  to  a  weapon  of  most  singu- 
lar efficacy,  called  All-prayer,  crying  out,  "O 
Lord,  I  beseech  thee,  deliver  my  soul,"  and 
again,  "I  will  walk  in  the  strength  of  the  Lord 
God." 

By  the  Valley  of  the  Shadow  of  Death  our 
author  represents  those  afflctions  and  seasons  of 
darkness,  which  are  sometimes  permitted  to  the 
best  of  men  for  the  trial  of  their  faith.  Thus 
Job  was  tried  to  the  very  verge  of  human  endur- 
ance. King  David,  also,  was  long  in  this  valley, 
and  the  book  of  Psalms  shows  in  many  places 
how  terrible  it  appeared  to  him. 

The  discipline  of  trial  seems  to  be  necessary 
to  personal  perfection.  No  *  amount  of  reading 
or  observation  of  others  can  take  the  place  of 
personal  experience.  Every  pilgrim  must  learn 
for  himself  by  actual  trial,  both  the  depth  of 
natural  corruption  in  his  heart,  the  strength  of 
temptation  and  the  delivering  power  of  Almighty 
love.  Happy  is  that  man  who  bears  this  yoke 
in  his  youth,  and  comes  early  to  learn  his 
own  weakness,  and  the  strength  of  a  Saviour's 
grace. 

There  are  many  things  which  may  become  a 
Valley  of  the  Shadow  of  Death  to  a  believer. 
External  evils  may  be  arrayed  so  as  almost  to 


THE     WAY   OF  SALVATION  83 

overwhelm  the  soul.  Sickness,  poverty,  deser- 
tion, loss  of  friends,  disappointments,  failure  of 
plans  of  life,  destruction  of  schemes  of  usefulness, 
the  triumphing  of  the  wicked,  the  apparent  pros- 
tration of  the  cause  of  God;  all  these  things  may 
bring  darkness  and  press  the  soul  almost  out  of 
life.  There  may  be  also  internal  trials  known 
only  to  the  soul  itself,  such  as  the  apparent  hid- 
ing of  the  divine  countenance  by  the  withdrawal 
of  sensible  sweetness  in  devotion,  or  the  per- 
mission of  horrible  temptations  and  whispered 
blasphemies  and  fears.  At  such  times  we  need 
to  betake  ourselves  to  All-prayer  for  deliverance, 
and  to  cry  like  David,  ''Hide  not  thy  face  from 
me,  lest  I  become  like  them  that  go  down  to  the 
pit. ' '  This  weapon  will  put  the  sturdiest  foe  to 
flight,  and  the  L,ord  our  God  will  lighten  our 
darkness. 

The  next  scene  in  the  Pilgrim's  Progress  is 
one  that  is  quite  suggestive.  "Now  I  saw  in  my 
dream,  that  at  the  end  of  the  valley  lay  blood, 
bones,  ashes  and  mangled  bodies  of  men,  even  of 
pilgrims  that  had  gone  this  way  formerly;  and 
while  I  was  musing  what  should  be  the  reason, 
I  espied  a  little  before  me  a  cave,  where  two 
giants,  Pope  and  Pagan  dwelt  in  old  times;  by 
whose  power  and  tyranny  the  men  whose  bones, 
blood,  ashes,  etc.,  lay  there,  were  cruelly  put  to 
death.  But  by  this  place  Christian  went  without 


84  THEl  WAY   OF  SALVATION 

Bfffn? 

much  danger,  whereat  I*  somewhat  wondered; 
but  I  have  learnt  since,  that  Pagan  has  been 
dead  many  a  day;  and  as  for  the  other,  though 
he  be  yet  alive,  he  is,  by  reason  of  age,  and  also 
of  the  many  shrewd  brushes  that  he  met  with  in 
his  younger  days,  grown  so  crazy  and  stiff  in  his 
joints  that  he  can  now  do  little  more  than  sit  in 
his  cave's  mouth,  grinning  at  pilgrims  as  they 
go  by  and  biting  his  nails  because  he  cannot 
come  at  them.  So  I  saw  that  Christian  went  on 
his  way;  yet  at  the  sight  of  the  old  man  that  sat 
at  the  mouth  of  the  cave,  he  could  not  tell  what 
to  think,  especially  because  he  spoke  to  him, 
though  he  could  not  go  after  him,  saying,  'You 
will  never  mend  till  more  of  you  be  burned.' 
But  he  held  his  peace,  and  set  a  good  face  on  it; 
and  so  went  by,  and  catched  no  hurt/' 

Pope  and  Pagan  are  put  very  properly  by 
Bunyan  into  the  same  cave,  since  they  are  not 
only  similar  instances  of  depravity,  but  one  has 
succeeded  to  the  seat  and  power  and  trappings  of 
the  other.  Both  claimed  control  of  the  con- 
sciences of  men,  and  both  have  shed  the  blood 
of  the  saints  of  the  Most  High.  As  to  their 
present  state,  power  only  is  lacking  to  make 
then  as  fierce  and  tyrannical  as  ever.  Csesarism 
in  Europe  is  not  dead,  although  it  seemed  to  be 
so  for  awhile,  and  the  old  man  of  the  Vatican, 
though  he  can  only  sit  at  the  cave's  mouth,  still 


THE    WAY   OF  SALVATION  85 

mutters  his  curses  against  freedom  and  the 
gospel.  "You  will  never  mend  till  more  of  you 
be  burned, ' '  is  the  spirit  of  Paganism  and  of 
Popery  everywhere.  And  it  may  be  that  before 
the  final  fall  of  Antichrist,  these  two  giants  may 
come  out  of  their  cave,  armed  again  with  per- 
secuting power.  If  Infidelity  should  ever  suc- 
ceed in  bringing  us  back  to  Paganism,  or  dema- 
gogues restore  Papal  supremacy,  I  have  no 
doubt  at  all  that  cruel  and  tyrannical  edicts 
against  liberty  of  conscience  would  be  again 
enacted  and  enforced. 

The  journey  of  Christian  hitherto  had  been  a 
solitary  one.  *  *  The  heart  knoweth  its  own 
bitterness  and  a  stranger  intermeddleth  not 
with  its  joy."  Hereafter  we  meet  him  in  com- 
pany with  those  who,  like  himself,  though  with 
varying  experience,  were  traveling  to  Mount 
Zion.  His  first  companion  was  Faithful,  who  ac- 
companied him  to  Vanity  Fair  where  he  sealed 
his  testimony  with  his  blood.  Their  conversa- 
tion was  mostly  on  their  religious  experience  to 
their  mutual  edification  and  profit.  In  the  Valley 
of  Humiliation,  Faithful  had  been  assaulted  by  a 
bold  opposer  called  Shame — one  who  is  often  met 
with  now-a-days  by  those  who  go  on  pilgrimage. 
The  delineation  of  this  character  by  Bunyan  is  a 
piece  of  masterly  satire,  grouping  together  all 
the  objections  which  are  made  by  worldly  men 


m  THE    WAY   OF  SALVATION 

against  religion.  Faithful  says  that  this  bold- 
faced Shame  told  him  that  it  was  a  pitiful,  low, 
sneaking  business  for  a  man  to  mind  religion; 
that  a  tender  conscience  was  an  unmanly  thing; 
and  that  for  a  man  to  watch  over  his  words  and 
ways  would  make  him  the  ridicule  of  the  times. 
He  objected  also,  that  but  few  of  the  mighty, 
or  rich,  or  wise  became  pilgrims;  that  they  were 
mostly  men  of  base  and  low  estate,  and  very 
ignorant  about  natural  science.  He  declared 
that  it  was  a  shame  to  sit  whining  and  mourn- 
ing under  a  sermon,  and  a  shame  to  come  sigh- 
ing and  groaning  home,  and  a  shame  to  ask  for- 
giveness or  make  restitution. 

"  'And  what  did  you  say  to  him?'  asked 
Christian.  'Say?'  replied  Faithful;  'I  could 
not  tell  what  to  say  at  first.  Yea,  he  put  me  so 
to  it,  that  my  blood  came  up  in  my  face.  But 
at  last  I  began  to  consider,  that  that  which  is 
highly  esteemed  among  men  is  had  in  abomina- 
tion with  God.  And  I  thought  again,  this 
Shame  tells  me  what  men  are,  but  he  tells  me 
nothing  what  God,  or  the  word  of  God,  is.  And 
I  thought,  moreover,  that  at  the  day  of  doom 
we  shall  not  be  judged  according  to  the  hectoring 
spirits  of  the  world,  but  according  to  the  wisdom 
and  law  of  the  Highest.  Therefore,  thought  I, 
what  God  says  is  best,  is  indeed  best,  though  all 
the  men  in  the  world  are  against  it.  Seeing, 


N1VERSITY 

or 


THE     WAY   OF  SALVATION  H7 


then,  that  God  prefers  his  religion;  seeing  God 
prefers  a  tender  conscience;  seeing  they  that 
make  themselves  fools  for  the  kingdom  of 
heaven  are  wisest,  and  that  the  poor  man  that 
loves  Christ  is  richer  than  the  greatest  man  in 
the  world  that  hates  him;  Shame,  depart,  thou 
art  an  enemy  to  my  salvation.  But  indeed,  this 
Shame  was  a  bold  villain;  I  could  scarcely  shake 
him  out  of  my  company  ;  yea,  he  would  be 
haunting  of  me,  and  continually  whispering  me 
in  the  ear  with  some  one  or  other  of  the  infirmi- 
ties that  attend  religion.'  ' 

As  they  journeyed,  they  overtook  one  Talka- 
tive, who  may  stand  very  well  as  a  type  of  many 
professors  of  religion  at  the  present  day,  whose 
piety  is  all  in  their  heads,  and  not  in  their  hearts 
and  lives.  This  Talkative  was  tall  and  comely, 
and  walked  by  the  side  of  the  way  at  a  little  dis- 
tance from  them.  Faithful  addressed  himself  to 
him,  and  found  him  rather  pleasant  and  anxious 
to  talk,  so  that  at  first  he  was  quite  pleased  with 
him.  He  was  somewhat  rambling,  however,  and 
Faithful  asked  him  what  one  thing  they  should 
converse  upon  so  as  to  be  edified.  Talkative  re- 
plied, "'What  you  will.  I  will  talk  of  things 
heavenly,  or  things  earthly;  things  moral,  or 
things  evangelical;  things  sacred  or  things  pro- 
fane; things  past,  or  things  to  come;  things  for- 
eign, or  things  at  home;  things  more  essential, 


88  THE     WAY   OF  SALVATION 

or  things  circumstantial;  provided  all  be  done  to 
our  profit. '  Now  did  Faithful  begin  to  wonder, 
and  stepping  up  to  Christian,  who  was  walking 
by  himself,  said  softly  to  him,  'What  a  brave 
companion  we  have  got !  Surely  this  man  will 
make  a  very  excellent  pilgrim.'  At  this  Christ- 
ian modestly  smiled  and  said,  'This  man  with 
whom  you  are  so  taken,  will  beguile  with  his 
tongue  twenty  of  them  that  know  him  not.'  He 
told  him  further  that  he  dwelt  in  the  town  of  Des- 
truction, and  his  name  is  Talkative,  the  son  of 
one  Say- well,  who  dwelt  in  Prating-row,  and 
that  notwithstanding  his  fine  tongue,  he  is  but 
a  sorry  fellow — that  religion  has  no  place  in  his 
heart,  or  house,  or  life;  all  he  hath  lieth  in  his 
tongue.  He  talketh  of  prayer,  of  repentance,  of 
faith,  and  of  the  new  birth;  but  he  knows  only 
to  talk  of  them.  I  have  been  in  his  family,'  said 
he,  'and  I  know  what  I  say  of  him  is  the  truth. 
Good  men  are  ashamed  of  him;  they  can  neither 
call  him  brother  nor  friend;  the  very  naming  of 
him  among  them  makes  them  blush,  if  they 
know  him.'  ' 

This  warning  of  Christian's  cannot  be  called 
evil  speaking,  since  it  was  designed  to  guard  a 
brother  against  a  real  imposter  and  quack  relig- 
ionist— one  of  the  most  deceptive  and  dangerous 
characters  in  the  world.  Christian  ethics  do 
not  require  us  to  hold  our  peace  and  allow  a 


THE    WAY   OF  SALVATION  89 

brother  to  be  imposed  upon  by  false  pretences, 
although  it  does  require  that  we  should  not 
speak  evil,  or  wickedly — nor  even  speak  of  the 
sins  of  others  without  a  good  and  sufficient  de- 
sign. A  good  man  does  not  take  up  a  reproach 
against  his  neighbors,  yet  he  will  not  suffer  sin 
upon  his  neighbor,  nor  allow  the  innocent  and 
unsuspecting  to  be  imposed  upon  without 
warning. 

Faithful  put  Talkative' s  pretences  to  the  test 
by  beginning  to  talk  of  heart  work  and  experi- 
mental religion.  Talkative  said  that  saving 
grace  in  the  soul  leads  to  a  great  outcry  against 
sin,  but  Faithful  showed  that  it  rather  produced 
hatred  of  sin  and  that  many  cry  out  against  it 
who,  nevertheless,  cherish  it.  Talkative  looked 
upon  grace  as  giving  great  knowledge  of  gospel 
mysteries.  Faithful  proved  that  a  man  might 
have  knowledge  without  love — that  it  is  not  him 
that  knoweth,  but  him  that  doeth  the  will  of  God 
who  is  accepted  of  him.  He  declared  that  a  gen- 
uine work  of  grace  discovers  itself  to  the  person 
himself  by  conviction  and  sorrow  for  sin,  and 
faith  in  the  Saviour,  and  spiritual  desire  for  ho- 
liness; and  also  exhibits  itself  to  others  by  con- 
fession of  experimental  faith  in  Christ,  and  a 
life  of  holiness — heart-holiness,  family-holiness 
and  conversation-holiness;  holiness  not  merely 
in  talk,  but  by  a  practical  subjection  in  faith  and 


90  THE   WAY   OF  SALVATION 

love  to  the  power  of  God's  word.  He  desired 
also  to  know  of  Talkative  whether  his  experience 
conscientiously  conformed  to  this.  Such  kind 
of  talk  disgusted  Talkative,  for  it  stripped  him 
of  his  borrowed  plumes,  and  obliged  him  to  ex- 
amine the  ground  of  his  own  personal  experi- 
ence. As,  therefore,  he  had  no  real  religious  ex- 
perience and  desired  none,  he  quickly  bade  them 
adieu. 

Alas  !  there  are  too  many  like  Talkative,  who 
think  that  hearing  and  saying  will  make  a  good 
Christian,  and  so  deceive  their  own  souls  !  May 
God  give  us  real  spiritual  discernment,  to  dis- 
tinguish clearly  between  a  true  religious  ex- 
perience and  mere  historical  head  work,  and  may 
we  daily  seek  the  one  and  eschew  the  other  ! 

But  if  there  are  men  like  Talkative,  who  are 
fond  of  display  and  pretend  to  a  knowledge 
which  they  do  not  possess,  there  are  also  many 
more  of  an  opposite  disposition,  who  are  timid 
and  shrink  from  duty  through  a  fancied  un- 
worthiness  or  from  a  constitutional  backward- 
ness which  interferes  with  their  enjoyment. 
Such  are  often  very  amiable  and  excellent 
Christians  and  should  be  regarded  with  tender 
affection.  They  are  not  models  to  be  imitated, 
for  if  all  pilgrims  were  of  this  temper  the  world 
could  hardly  be  won  for  Christ,  yet  many  of 
their  traits  are  worthv  of  all  commendation. 


THE    WAY    OF  SALVATION  91 

Bunyan  has  described  such  in  his  representation 
of  Mr.  Fearing,  which  is  a  most  instructive  con- 
trast with  the  character  of  Talkative.  It  would 
be  well  for  all  of  us  if  we  possesed  Mr.  Fearing 's 
tenderness  of  conscience.  There  would  be  much 
less  evil  done  in  the  world,  though  there  would 
be  less  good  done.  Mr.  Great-heart  says  of 
him  that  he  was  always  afraid  that  he  would 
come  short  of  whither  he  had  a  desire  to  go. 
Everything  frightened  him  that  he  heard  any- 
body speak  of,  if  it  had  but  the  least  appearance 
of  opposition  in  it.  He  lay  at  the  Slough  of 
Despond  a  long  time,  till  one  sunshiny  morning 
he  ventured  and  got  over;  but  when  he  was  over 
he  would  scarce  believe  it.  When  he  came  to 
the  gate  at  the  head  of  the  way  he  stood  a  good 
while  before  he  would  venture  to  knock.  When 
the  gate  was  opened,  he  would  give  back,  and 
give  place  to  others,  and  say  that  he  was  not 
worthy.  Yet  he  would  not  go  back  again.  At 
last,  he  took  the  hammer  that  hanged  on  the 
gate,  in  his  hand,  and  gave  a  small  rap  or  two  ; 
then  one  opened  to  him  but  he  shrunk  back  as 
before.  He  that  opened  stepped  out  after  him 
and  said,  '  Thou  trembling  one,  what  wantest 
thou  ?  '  With  that  he  fell  down  to  the  ground. 
He  that  spoke  wondered  to  see  him  so  faint,  so 
he  said  to  him,  *  Peace  be  to  thee,  up,  for  I 
have  set  open  door  to  thee ;  come  in,  for  thou 


92  THE    WAY   OF  SALVATION 

art  blessed.'  With  that  he  got  up  and  went  in 
trembling  and  when  he  was  in  he  was  ashamed 
to  show  his  face.  This  trembling  and  backward 
spirit  he  carried  all  through  his  pilgrimage.  He 
staid  so  long  outside  the  Interpreter's  house  that 
Mr.  Great-heart  had  to  go  out  and  persuade  him 
to  come  in  and  he  was  introduced  into  the  Palace 
Beautiful  almost  before  he  was  willing,  and 
when  he  was  there  he  desired  to  be  alone, 
although  he  delighted  to  hear  the  good  conver- 
sation of  others. 

Good  Mr.  Fearing' s  difficulty  was  a  lack  of 
confidence  in  God  and  the  spirit  of  freedom  in 
his  service.  He  had  a  true  sense  of  his  unworthi- 
ness,  but  lacked  a  corresponding  sense  of  the 
free  mercy  of  Christ  to  sinners,  so  that  in  him 
humility  and  self-abasement  prevailed  rather  than 
trusting  love.  Humility  is  a  rare  and  precious 
grace,  but  it  is  not  humility  to  distrust  the 
mercy  of  the  Saviour  or  to  shrink  from  active 
duty  for  fear  of  our  un worthiness.  It  is  well  to 
distrust  ourselves,  but  we  should  ever  remember 
that  God  has  said,  '  My  grace  is  sufficient  for 
thee.' 

With  all  Mr.  Fearing's  timidity,  however,  he 
was  ready  to  meet  difficulty  and  self-denial.  He 
was  often  bold  where  stronger  Christians  were 
fearful.  The  Hill  Difficulty  he  did  not  mind  at 
all,  and  in  Vanity  Fair  he  was  so  indignant  at  sin 


THE    WAY   OF  SALVATION  93 

and  foolery  that  old  father  Honest  could  hardly 
restrain  him  in  the  bounds  of  prudence.  Then 
on  the  Enchanted  Ground,  where  so  many  are 
sleepy,  he  was  vigilant.  Thus  he  was  always 
giving  good  evidence  to  others  that  he  was  a 
child  of  God,  while  he  would  hardly  entertain  a 
hope  for  himself  and  had  many  fears  ol  being 
refused  admission  at  the  gates  of  the  Celestial 
City.  At  the  Valley  of  the  Shadow  of  Death  he 
was  in  a  terrible  fright  and  when  he  came  to  the 
River  of  Death  itself,  where  there  was  no  bridge, 
he  was  full  of  fears  of  being  drowned.  Yet  he 
found  the  water  of  the  river  so  low  that  he  went 
over  quite  easily  and  all  his  fears  forsook  him 
before  he  reached  the  other  side. 

Mr.  Fearing  was  one  who  would  rather  have 
dwelt  in  the  Valley  of  Humiliation  than  encoun- 
ter the  duties  of  the  pilgrim's  lot.  He  was 
often  a  burden  to  himself  and  a  trouble  to  others. 
Yet  the  King  has  a  tender  love  to  such,  since  he 
has  said,  "Blessed  are  the  poor  in  spirit,  for  of 
such  is  the  kingdom  of  heaven."  And  again, 
"To  this  man  will  I  look,  even  to  him  that  is 
poor,  and  of  a  contrite  spirit,  and  who  trembleth 
at  my  word. ' ' 

The  two  great  temptations  of  Satan,  by 
which  he  leads  pilgrims  astray,  are  distrust  and 
presumption.  Each  are  fatal  if  yielded  to. 
Old  Mr.  Honest  in  the  allegory  says,  "I  have 


94  THE    WAY   OF  SALVATION 

been  a  traveler  in  this  road  many  a  day,  and  I  have 
taken  notice  of  many  things.  I  have  seen  some 
that  have  set  out  as  if  they  would  drive  all  the 
world  before  them,  who  yet  have,  in  a  few  days, 
died  as  they  in  the  wilderness,  and  so  never  got 
sight  of  the  promised  land.  I  have  seen  some 
that  have  promised  nothing  at  first  setting  out, 
•  and  who  one  would  have  thought,  could  not 
have  lived  a  day,  that  have  yet  proved  very 
good  pilgrims.  I  have  seen  some  who  have 
run  hastily  forward,  that  have  after  a  little  time, 
run  just  as  fast  back  again.  I  have  seen  some 
who  have  spoken  very  well  of  a  pilgrim's  life  at 
first,  that  after  a  while  have  spoken  as  much 
against  it.  I  have  heard  some  vaunt  what  they 
would  do  in  case  they  should  be  opposed,  that 
have,  even  at  a  false  alarm,  fled  faith,  the 
pilgrim's  way,  and  all."  It  behooves  us  to  be 
on  our  guard  against  an  over- weening  confidence 
in  ourselves  and  against  despondency  also. 
Above  all,  let  not  false  shame  prevail  upon  us  to 
desert  the  way  of  life  and  follow  after  the 
maxims  of  worldly  men. 

''Leave  no  unguarded  place, 
No  weakness  of  the  soul, 
Take  every  virtue,  every  grace, 
And  fortify  the  whole." 

If  we  are  called  upon  to  meet  with  fiery  trials, 
like  those  of  the  Valley  of  the  Shadow  of  Death, 


THE    WAY   OF  SALVATION  95 

let  us  betake  ourselves  to  prayer,  remembering 
him  who  has  said,  "No  weapon  that  is  formed 
against  thee  shall  prosper,  and  every  tongue 
that  riseth  against  thee  in  judgment  shall  be 
condemned. ' '  Thus  we  shall  be  able  to  fight 
valiantly  the  good  fight  of  faith,  and  lay  hold  on 
eternal  life. 


LECTURE  VII. 

Vanity  Fair. 


By  the  City  of  Destruction  Bunyan  symbol- 
ized the  sinful  state  of  men  before  they  begin 
a  pilgrimage  for  life  eternal,  and  by  Vanit}r 
Fair  he  represents  the  world  in  its  temptations 
and  opposition  to  Christian  life.  He  gives 
us  two  representations  of  the  latter.  First, 
as  it  existed  in  the  days  of  the  martyrs  and 
early  confessors  of  Christ  ;  and  again,  in  the 
second  part  of  the  book,  as  it  exists  now,  with 
the  leavening  spirit  of  the  gospel  infused  into  it, 
and  its  opposition  held  in  check.  In  the  first, 
Christians  were  rare  spectacles,  and  their  un- 
couth apparel  and  speech  raised  quite  an  excite- 
ment, while  they  hastened  to  pass  through  the 
city,  putting  their  fingers  in  their  ears  when  any 
tempted  them,  and  crying,  '  'Turn  away  mine  eyes 
from  beholding  vanity. ' '  In  the  second  instance, 
the  pious  company  met  with  hospitality,  tarried 
some  time,  and  met  also  with  many  friends  of  their 
King  who  were  residents  of  the  city,  such  as  Mr. 
Contrite,  Mr.  Holy-man,  Mr.  lyove-saints,  Mr. 
Dare-not-lie  and  Mr.  Penitent. 


98  THE    WAY    OF  SALVATION 

The  town  of  Vanity  is  a  dangerous  place  for 
pilgrims,  and  its  varied  allurements  are  described 
by  our  author  with  great  force  of  satire. 

Here  ' '  are  all  such  merchandise  sold  as 
houses,  lands,  trades,  places,  honors,  preferments, 
titles,  countries,  kingdoms,  lusts,  pleasures;  and 
delights  of  all  sorts,  as  harlots,  wives,  husbands, 
children,  masters,  servants,  lives,  blood,  bodies, 
souls,  silver,  gold,  pearls,  precious  stones  and 
what  not.  And  moreover,  there  is  at  all  times 
to  be  seen  jugglings,  cheats,  games,  plays,  fools, 
apes,  knaves  and  rogues,  and  that  of  every  kind. 
Here  are  to  be  seen,  too,  and  that  for  nothing, 
thefts,  murders,  adulteries,  false-swearers,  and 
that  of  a  blood-red  color.  And  as  in  other  fairs 
of  less  moment,  there  are  the  several  rows  and 
streets  under  their  proper  names,  where  such 
and  such  wares  are  vended;  so  here,  likewise, 
you  have  the  proper  places,  rows,  streets, 
(namely,  countries  and  kingdoms)  where  the 
wares  of  this  fair  are  soonest  to  be 'found.  Here 
is  the  Britain  Row,  the  French  Row,  the  Italian 
Row,  the  Spanish  Row,  the  German  Row,  where 
several  sorts  of  vanities  are  to  be  sold.  But,  as 
in  other  fairs,  some  one  commodity  is  as  the  chief 
of  all  the  fair,  so  the  ware  of  Rome  and  her 
merchandise  is  greatly  promoted  in  this  fair;  only 
our  English  nation,  with  some  others,  have 
taken  a  dislike  thereat. 


THE    WAY   OF  SALVATION  99 

' '  Now,  as  I  said,  the  way  to  the  Celestial  City 
lies  just  through  this  town,  and  he  that  would 
go  to  the  city  and  }^et  would  not  go  through  this 
town,  must  needs  go  out  of  the  world.  The 
Prince  of  princes  himself,  when  here,  went 
through  this  town  to  his  own  country,  and  that 
upon  a  fair-day,  too;  yea,  Beelzebub,  the  chief 
lord  of  this  fair  invited  him  to  buy  of  his 
vanities  and  would  have  made  him  lord  of  the 
fair,  would  he  but  have  done  him  reverence  as 
he  went  through  the  town.  Yea,  because  he 
was  a  person  of  honor,  Beelzebub  had  him  from 
street  to  street,  and  showed  him  all  the  kingdoms 
of  the  world  in  a  little  time,  that  he  might,  if 
possible,  allure  that  Blessed  One  to  cheapen  and 
buy  some  of  his  vanities;  but  he  had  no  mind  to 
the  merchandise,  and  therefore  left  the  town 
without  laying  out  so  much  as  one  farthing  upon 
these  vanities. ' ' 

It  is  of  great  importance  to  our  salvation  that 
we  understand  the  true  relation  of  the  world  to 
a  real  Christian  life.  The  bible  represents  it  as 
the  enemy  of  God.  "Love  not  the  world," 
writes  the  beloved  disciple,  ''neither  the  things 
which  are  in  the  world.  If  any  man  love  the 
world,  the  love  of  the  Father  is  not  in  him.  For 
all  that  is  in  the  world,  the  lust  of  the  flesh,  the 
lust  of  the  eyes,  and  the  pride  of  life,  is  not  of 
the  Father,  but  is  of  the  world. ' '  The  scriptures 


100  THE    WAY   OF  SALVATION 

say  that  the  world  cannot  receive  the  spirit  of 
truth;  that  the  world  loves  it  own;  that  the 
world  hated  Christ ;  that  Christ  overcame  the 
world;  that  he  would  not  pray  for  the  world; 
that  the  world  by  wisdom  knew  not  God;  that 
Christians  receive  not  the  spirit  of  the  world; 
that  the  world  was  not  worthy  of  the  saints  of 
God;  that  the  world  passeth  away,  and  the  lusts 
thereof;  that  the  friendship  of  the  world  is  en- 
mity with  God,  and  that  whosoever  is  born  of 
God  overcometh  the  world.  What  then  is  meant 
by  the  "world,"  against  which  there  are  such 
emphatic  declarations?  It  cannot  mean  the 
world  considered  as  man's  habitation.  In  this 
sense  the  world  is  not  an  enemy.  St.  Paul  in- 
structs us  to  use  the  world  as  not  abusing  it,  and 
Christ  prayed  for  his  disciples,  not  that  they 
should  be  taken  out  of  the  world,  but  be  kept 
from  the  evil  of  the  world.  God  made  the  world 
in  which  we  live  for  our  enjoyment.  The  varia- 
gated  landscape,  the  joyousness  of  sunrise  and 
sunset,  the  wide-spread  forest,  the  incense-breath- 
ing flowers,  the  murmuring  rivulets,  the  melo- 
dies of  birds,  the  cloud-piercing  mountains,  the 
placid  moon,  the  twinkling  stars,  the  rolling 
river,  the  swelling  sea;  all  are  for  man's  enjoy- 
ment. All  the  beauty,  the  richness,  the  mag- 
nificence of  the  creation  is  for  the  profit  and 
pleasure  of  the  creature,  that  God  may  be 


THE    WAY   OF  SALVATION  101 

glorified  in  us.  The  heavens  declare  the  glory  of 
God,  and  the  lilies  of  the  field  and  fowls  of  the 
air  are  mementoes  of  his  providence.  O,  this 
beautiful  world,  so  full  of  many  colored  mercies, 
would  be  a  paradise  were  it  not  for  sin  !  Its 
blight  is  a  spiritual  one.  Nor  is  the  world  of 
mankind  an  enemy  to  us.  We  are  commanded 
to  love  all  men,  and  do  unto  others  as  we  would 
they  should  do  to  us.  Men  may  despise  or  per- 
secute us,  but  we  are  taught  to  love  even  those 
that  hate  us,  and  to  live  among  men  in  a  spirit 
of  kindness  and  gentleness  to  all. 

Yet,  in  the  midst  of  the  loveliness  of  the 
natural  world,  in  the  companionship  of  our 
fellow  men,  is  that  world  which  is  the  enemy  of 
God.  A  world  which  is  enmity  itself  personified, 
and  which  is  wholly  shut  out  of  the  mercy  and 
love  of  God.  A  world  under  ban;  cursed  by 
God's  law,  as  tending  to  ruin.  Everything  in 
the  world  which  is  not  of  the  Father;  the  lust 
of  the  flesh,  the  lust  of  the  eyes  and  the  pride 
of  life;  in  short,  whatever  leads  us  from  God, 
and  hinders  salvation,  may  be  called,  in  this 
sense,  the  "world."  It  has  no  definite  shape  or 
outline.  It  cannot  be  seen,  yet  we  are  living  in 
it,  as  we  live  in  the  air.  We  are  acting  in  view 
of  it  and  are  often  possessed  by  it  when  we  least 
suspect  it.  It  is  a  most  intangible,  shadowy 
thing,  yet  its  presence  is  universal,  its  power 


102  THE    WAY   OF  SALVATION 

terrific,  and  its  deceitfulness  beyond  conception, 
It  is  a  spirit,  a  life,  an  inspiration,  a  witchery, 
an  infection,  an  atmosphere,  a  mi  asm,  a  fashion, 
a  taste,  an  influence;  vague,  but  easily  recog- 
nized. As  a  tree  is  known  by  its  fruit,  so  the 
spirit  of  the  world  is  known  by  its  effects. 

The  world  is  not  always  an  open  enemy.  L,ike 
its  master,  it  can  transform  itself  into  an  angel 
of  light.  It  may  have  a  sweet  voice,  and  gentle 
manners,  and  an  insinuating  address,  all  the 
more  readily  to  seduce  us  to  sin.  The  lighter  its 
footfall,  the  more  dangerous,  perhaps,  is  its  ap- 
proach. It  may  come  to  our  firesides  and  mingle 
with  our  domestic  affections.  It  has  often  a 
wonderful  regard  for  public  decency  and  order, 
and  the  regulations  of  police.  It  can  open 
churches,  and  bring  people  to  public  worship. 
It  is  found  both  in  the  pew  and  the  pulpit.  Yet 
it  is  not  always  the  same.  It  has  its  character- 
istics of  time,  and  place,  and  circumstance. 
The  worldliness  of  one  century  or  people  differs 
from  that  of  another.  At  one  time  it  tends  to 
grossness  and  vulgarity,  and  debasing  pursuits, 
and  at  another  it  will  tolerate  nothing  but  edu- 
cated sin  and  refinement  in  vice.  One  while  it 
patronizes  materialism,  and  then  spiritualism. 

It  is  hard  to  live  in  a  place  and  avoid  its  spirit 
— to  live  in  the  world  without  worldliness.  Yet 
this  is  what  we  have  to  do.  We  cannot  leave 


THE    WAY   OF  SALVATION  103 

the  world  till  God  summons  us,  but  worldliness, 
the  spirit  of  the  world,  should  not  affect  us.  As 
the  three  Hebrew  children  passed  through  the 
furnace  without  the  smell  of  fire  clinging  to 
their  garments,  so  our  souls  should  pass  to  God 
with  no  odor  of  worldliness  upon  them. 

So  opposed  is  the  spirit  of  the  world  to  the 
religion  of  Jesus,  that  animosity  is  ever  excited 
against  all  who  live  true  and  godly  lives.  It 
does  not  always  persecute  with  death  and  im- 
prisonment, but  its  enmity  is  unchanged.  It 
shed  the  blood  of  all  the  martyrs,  from  the  time 
of  Abel  until  now.  Bunyan  represents  Christian 
and  Faithful  abused  and  insulted  as  they  passed 
along,  and  finally  put  in  prison.  Faithful  was 
put  on  trial  for  his  life,  and  made  a  manly  de- 
fence of  his  character,  but  envy  and  superstition 
bare  false  witness  against  him,  so  that  he  was 
condemned,  and  suffered  martyrdom  at  the  stake. 
If  it  were  not  for  the  facts  of  history,  it  would 
hardly  seem  possible  that  men  would  burn  others 
to  death  merely  for  matters  of  opinion,  yet  it 
has  been  even  so.  The  blood  of  the  martyrs  has 
been  called  the  seed  of  the  church,  and  we  do 
well  to  remember  their  constancy  and  endurance. 
Foxe's  old  Book  of  Martyrs,  one  of  the  few 
books  which  Bunyan  owned,  should  have  a 
place  in  every  family  library;  not  the  emasculated 
and  abridged  editions,  with  a  great  part  of  the 


104  THE    WAY   OF  SALVATION 

truth  for  which  men  suffered  left  out,  but  in  all 
its  integrity.  We  need  the  examples  of  such  as 
Faithful,  who  resisted  unto  blood,  striving 
against  sin,  to  encourage  us  to  faithful  testimony 
and  the  patient  bearing  of  affronts. 

In  his  description  of  Faithful's  trial,  Bunyan 
seems  to  have  had  an  eye  to  his  own  arraign- 
ment before  Justices  Keeling,  Chester,  etc.,  as 
an  upholder  of  unlawful  assemblies  and  con- 
venticles, and  for  not  conforming  to  the  Church 
of  England.  The  following  is  his  own  account 
of  that  examination  : 

"Justice  Keeling  said  that  I  ought  not  to 
preach,  and  asked  me  where  I  had  my  authority; 
with  many  other  such  like  words. 

'  'I  said  that  I  would  prove  that  it  was  lawful  for 
me,  and  such  as  I  am,  to  preach  the  word  of  God. 

"  He  said  unto  me,    '  By  what  scripture  ?' 

"  I  said  '  by  that  in  I  Peter  4:11,  and  Acts  18, 
with  other  scriptures  \vhich  he  would  not  suffer 
me  to  mention,  but  said,  '  Hold,  not  so  many  ; 
which  is  the  first  ? ' 

"  I  said  this,  'As  every  man  hath  received  the 
gift,  even  so,  let  him  minister  the  same  unto 
another  as  good  stewards  of  the  grace  of  God.  If 
any  man  speak,  let  him  speak  as  the  oracles 
of  God. 

"He  said,  let  me  a  little  open  that  scripture  to 
you.  As  every  man  hath  received  the  gift  ; 


THE    WAY   OF  SALVATION  105 

that  is,  said  he,  as  every  man  hath  received  a 
trade,  so  let  him  follow  it.  If  any  man  hath 
received  a  gift  of  tinkering  as  thou  hast  done, 
let  him  follow  his  tinkering  ;  and  so  other  men 
their  trades,  and  the  divine  his  calling,  etc. 

11  Nay  sir,  said  I,  but  it  is  most  clear  that  the 
apostle  speaks  here  of  preaching  the  word  ;  if 
you  do  but  compare  both  the  verses  together, 
the  next  verse  explains  this  gift  what  it  is  ;  say- 
ing, '  If  any  man  speak,  let  him  speak  as  the 
oracles  of  God,  so  that  it  is  plain  that  the  Holy 
Ghost  doth  not  so  much  in  this  place  exhort  to 
civil  callings,  as  to  the  exercising  of  those  gifts 
that  we  have  received  from  God.  I  would  have 
gone  on  but  he  would  not  give  me  leave.  He 
said  we  might  do  it  in  our  families,  but  not 
otherwise.  I  said,  if  it  was  lawful  to  do  good  to 
some  it  was  lawful  to  do  good  to  more.  If  it 
was  a  good  duty  to  exhort  our  families  it  is  good 
to  exhort  others  ;  but  if  they  held  it  a  sin  to 
meet  together  to  seek  the  face  of  God  and  exhort 
one  another  to  follow  Christ,  I  should  sin  still  ; 
for  so  we  should  do. 

'  'He  said  he  was  not  so  well  versed  in  scripture 
as  to  dispute,  or  words  to  that  purpose.  And 
said,  moreover,  that  they  could  not  wait  upon 
me  any  longer,  but  said  to  me,  then  you  confess 
the  indictment,  do  you  not  ?  Now,  and  not  till 
now,  I  saw  I  was  indicted. 


106  THE    WAY   OF  SALVATION 

"I  said,  this  I  confess;  we  have  had  many 
meetings  together,  both  to  pray  to  God  and 
to  exhort  one  another,  and  we  had  the  sweet  com- 
forting presence  of  the  Lord  among  us  for 
encouragement.  I  confessed  myself  guilty  no 
otherwise. 

"Then,  said  he,  hear  your  judgment.  You 
must  be  had  back  again  to  prison  and  lie  there 
for  three  months  following  ;  and  at  three  months 
end,  if  you  do  not  submit  to  go  to  church  to 
hear  divine  service  and  leave  your  preaching, 
you  must  be  banished  the  realm,  and  if,  after 
such  a  day  as  shall  be  appointed  you  to  be  gone, 
you  shall  be  found  in  this  realm  or  be  found  to 
come  over  again  without  special  license  from  the 
King,  you  must  stretch  by  the  neck  for  it;  I  tell 
you  plainty.  And  so  he  bid  my  jailer  have  me 
away. 

"I  told  him,  as  to  this  matter  I  was  at  a  point 
with  him  ;  for  if  I  was  out  of  prison  to-day,  I 
would  preach  the  gospel  again  to-morrow,  by 
the  help  of  God." 

Bunyan's  courage  and  fidelity  are  worthy  of 
imitation  and  praise.  His  blustering,  bullying 
judges  could  not  daunt  a  spirit  like  his  which 
had  submitted  itself  through  so  many  inward 
trials  to  the  service  and  law  of  Christ.  Like 
Christian  and  Faithful  in  the  cage,  exposed  to 
the  jeers  of  the  crowd,  he  acted  with  so  much 


THE    WAY    OF  SALVATION  107 

wisdom  and  patience  as  to  prove  himself  a 
genuine  servant  of  the  King. 

It  is  worthy  of  notice,  also,  how  Providence 
has  vindicated  and  exalted  the  name  of  the  man 
upon  whom  the  licentious  courtiers  and  corrupt 
judges  of  a  bad  king  looked  down  with  scorn. 
The  indicted  tinker  has  displaced  the  judge  who 
insulted  and  condemned  him,  and  in  the  English 
House  of  Parliament  the  bust  of  Bunyan  has  its 
place  among  those  which  conmemorate  the  chief 
worthies  of  the  nation.  There  is  a  divine  provi- 
dence which  controls  the  fate  and  reputation  of 
men,  dissapointing  human  judgments  and  plans, 
exalting  the  lowly  and  true  and  overthrowing 
the  wicked  from  the  high  places.  What  Milton 
calls  a  "resurrection  of  character"  is  often  seen 
in  this  life,  as  in  the  history  of  Bunyan,  and  it 
will,  one  day,  be  accomplished  for  all.  Our  his- 
tory has  an  eternity  in  which  to  be  written  or 
accomplished,  and  in  the  ages  to  come  rank  and 
station  must  give  place  to  character  and  truth. 

The  second  picture  of  Vanity  Fair  which  Bun- 
yan presents  is  one  more  like  the  times  in  which 
we  live.  Legal  pains  and  penalties  are  no  longer 
in  force  against  pilgrims  and  man}^  of  their 
friends  are  residents  of  the  town.  This  con- 
dition of  things  has  brought  about  peculiar  temp- 
tations to  worldliness  and  formality  which  Bun- 
yan, in  his  day,  could  scarcely  have  forseen. 


108  THE    WAY   OF  SALVATION 

One  of  the  best  of  Bunyan's  commentators,  Dr. 
Cheever,  has  fancied  the  Dreamer  to  lie  down 
again  to  dream  in  the  wilderness  of  this  world, 
and  give  an  account  of  the  change  in  Vanity  Fair 
during  the  progress  of  the  two  hundred  years 
since  he  wrrote.  Following  his  example,  we 
shall  imagine  Bunyan  to  say  :  '  'The  town  has 
much  changed  since  Christian  and  Faithful 
passed  through  it,  because  many  pilgrims  had 
settled  there,  being  allured  by  the  air  and  mer- 
chandise of  the  place.  These  have  formed 
partnerships  with  the  natives  of  the  place,  so  that 
a  great  part  of  the  business  is  now  carried  on  by 
those  who  had  been  pilgrims.  This  is  done 
partly  by  permission  of  the  King  and  partly  by 
the  self-will  of  some  who  have  become  tired  of 
the  toils  of  pilgrimage.  The  pilgrims  who  have 
settled  here  have  often  thrived  in  their  business 
and  many  have  built  costly  and  beautiful  houses 
and  stores.  Some  have  become  directors  and 
presidents  of  banks,  and  the  name  of  pilgrim  has 
become  so  fashionable  that  many  of  the  citizens 
have  adopted  it,  although  they  never  took  a  step 
towards  the  Celestial  City. 

"There  was  one,  Mr.  Genteel,  whose  name  at 
first  was  Mr.  Rustic,  who  came  to  Vanty  Fair 
very  dusty  and  poor  from  his  pilgrimage,  and 
thought  he  would  stay  here  just  long  enough  to 
better  his  circumstances,  but  such  a  tide  of 


THE    WAY   OF  SALVATION  109 

worldly  prosperity  set  in  upon  him  that  he  be- 
came very  rich,  and  put  up  one  of  the  finest 
houses  in  the  place.  He  then  concluded  to 
change  his  purpose  of  going  further  and  re- 
mained in  Vanity.  His  example  was  followed 
also  by  Mr.  Worldly  Conformity,  Mr.  Luke- 
warm, Mr.  Indifferent,  and  several  others. 

'  'Some  of  these  professed  pilgrims  became  very 
extravagant  and  lived  beyond  their  means,  and 
at  length  came  to  pass  that  you  could  not  distin- 
guish the  citizens  of  Vanity  from  those  who 
were  called  pilgrims.  When  any  of  the  latter 
recalled  their  pilgrim  life  and  love  of  Mt.  Zion, 
and  would  make  preparations  to  set  out  again, 
their  worldly  acquaintances  of  influence  and 
respectability,  such  as  Mr.  Self-indulgence,  Mr. 
Indolence,  Mr.  Love-of-ease  and  Mr.  Please-all, 
would  generally,  with  fair  speeches  and  company, 
contrive  to  detain  them  till  the  day  of  their 
death.  Then  indeed,  they  had  great  distress,  and 
would  often  cry  out,  O  that  I  had  never  ceased 
to  be  a  pilgrim  !" 

I  noticed  also  that  there  were  many  plans  and 
contrivances  for  the  amusement  and  pleasure  of 
the  pilgrim  settlers  or  for  the  entertainment  of 
their  new  friends.  Some  of  these  projects  were 
never  carried  out,  but  others  were  quite  success- 
ful in  promoting  the  union  of  pilgrims  with  the 
original  citizens. 


110  THE    WAY   OF  SALVATION 

One  plan  proposed  was  a  joint  stock  company 
to  build  a  railroad  from  the  City  of  Destruction 
to  Mt.  Zion,  with  palace  cars  and  hotel  accomo- 
dations  all  the  way.  I  do  not  think  that  this 
was  ever  completed,  for  they  could  not  fill  up 
the  Slough  of  Despond,  nor  remove  the  gate  at 
the  entrance  of  the  way,  much  less  bridge  over 
the  dark  river. 

Another  plan  was  to  secure  all  the  benefits  of 
pilgrimage  without  its  labors  and  perils,  and  to 
this  end  several  things  were  designed  with  more 
or  less  of  success.  In  one  place  they  built  a 
large  cathedral,  and  decorated  it  with  beautiful 
church  millinery  and  established  a  sing-song 
sort  of  ritual. 

.  Those  who  submitted  to  the  ceremonies  there 
performed  considered  themselves  quite  sure  of 
the  Celestial  City,  although  they  had  not 
Christian's  roll,  and  never  went  a  step  beyond 
Vanity  Fair.  The  preacher  was  so  fashionable, 
the  music  so  fine,  the  seats  so  soft,  and  all  the 
ceremonies  so  pleasant,  that  very  many  citizens 
of  Vanity  became  church-going  people.  Yet 
all  the  teaching  of  the  place  went  to  show  that 
a  man  could  be  his  own  Saviour.  All  the 
threatenings  of  the  Bible  against  sin  were 
smoothed  away  and  no  alarm  ever  suffered  to  be 
given  to  the  consciences  of  the  people  who  came 
there.  It  was  even  declared  that  the  fiends  who 


THE     WAY   OF  SALVATION  111 

vexed  Christian  were  only  creatures  of  his 
imagination,  and  that  Apollyon  himself  and  the 
place  to  which  he  belonged  were  merely  fancies. 
There  was  also  another  singular  thing  practised 
upon  the  credulity  of  pilgrims  who  had  become 
worldly  in  this  place.  A  sort  of  fashionable 
pilgrimage  was  instituted  to  the  cave  of  Giant 
Pope,  which  lay  close  by  the  town.  This  cave 
was  greatly  adorned  and  illuminated  by  a  dim 
light,  so  as  to  appear  romantic  and  sacred,  the 
bones  and  skulls  of  burned  pilgrims  were  care- 
fully covered  up,  and  very  attractive  ceremonies 
performed,  in  order  to  bring  together  a  crowd. 
I  observed  also  another  thing  in  my  dream  which 
is  worthy  of  recording  in  order  to  show  how 
cunning  Beelzebub,  the  master  and  ruler  of 
Vanity  Fair,  can  be.  All  over  the  city  there 
were  meeting-places  for  what  are  called  circles, 
or  seances,  where  people  came,  not  to  learn  the 
will  of  God,  nor  the  way  to  the  Celestial  land, 
but  to  seek  a  sort  of  inspiration  or  gratify  curi- 
osity by  an  imaginary  correspondence  with  their 
deceased  friends.  In  these  circles  I  noticed  that 
they  sometimes  sang  and  prayed  in  imitation  of 
the  customs  of  pilgrims,  although  their  sole  de- 
sign was  to  prevent  people  from  going  on  pil- 
grimage at  all. 

Whatever   plans   or   customs  prevailed,   they 
were  such  as  were  approved  by    the  enemies  of 


112  THE   WAY   OF  SALVATION 

the  King  of  pilgrims,  and  were  intended  to  hin- 
der all  who  would  go  to  the  Heavenly  City. 

Is  not  the  continuation  of  the  allegory  a  true 
picture  ?  O,  let  us  turn  away  our  souls  from 
worldly  vanity,  and  seek  the  robustness  and  en- 
ergy of  a  true  Christian  faith  !  Although  called 
to  live  in  the  world,  and  surrounded  by  the 
allurements  of  the  world,  let  us  live  above  the 
world.  Let  us  have  that  faith  which  overcomes 
the  world.  As  strangers  and  pilgrims  on  the 
earth,  let  us  look  for  that  city  which  hath  spirit- 
ual and  eternal  foundations;  the  heavenly  Jeru- 
salem. Let  us  endure  as  seeing  him  who  is 
invisible,  counting  all  earthly  good  but  dross 
in  comparison  with  spiritual  blessings.  With 
true  Christian  independence  let  us  sing  with 
Charles  Wesley  : 

"A  stranger  iu  the  world  below, 

I  calmly  sojourn  here; 
Nor  can  its  happiness  or  woe, 

Provoke  my  hope  or  fear. 
Its  evils  in  a  moment  end; 

Its  joys  as  soon  are  past; 
But,  O,  the  bliss  to  which  I  tend, 

Kternally  shall  last. 
To  that  Jerusalem  above, 

With  singing  I  repair; 
While  in  the  flesh,  my  hope  and  love, 

My  heart  and  soul  are  there." 


LECTURE    VIII. 


From  Vanity  Fair  to  the  Delec- 
table Mountains. 


After  the  death  of  Faithful,  at  Vanity  Fair, 
Christian  went  on  his  journey  ;  not  alone,  for 
God  had  raised  him  up  another  companion, 
whose  name  was  Hopeful.  Beholding  Christian 
and  Faithful,  and  taking  notice  of  their  wrords 
and  behavior  during  their  sufferings  at  the  fair, 
Hopeful  saw  the  superiority  of  a  spiritual  life 
and  joined  himself  to  Christian  in  a  brotherly 
covenant.  Thus  one  died  to  bear  testimony  to 
the  truth  and  another  one  rises  out  of  his  ashes. 
The  violence  of  persecution  fails  to  extinguish 
the  spirit  of  truth  and  gives  publicity  to  that 
it  would  fain  destroy. 

In  this  part  of  the  allegory  we  are  introduced 
to  the  character  of  a  large  class  of  men,  under 
the  characteristic  appellations  of  By-ends,  Hold- 
the- world.  Money-love  and  Save-all.  These  are 
sometimes  found  in  the  King's  highway,  but 
they  differ  from  real  pilgrims  in  two  points  : 
1 — They  never  strive  against  wind  and  tide. 
2 — They  are  always  most  zealous  for  religion 


114  THE    WAY   OF  SALVATION 

when  it  walks  in  silver  slippers.  They  patro- 
nize piety  when  the  sun  shines  on  it  and  people 
applaud  it.  It  is  contrary  to  their  nature  to 
uphold  a  weak  and  struggling  cause.  They  go 
with  the  crowd  and  float  upon  the  current  of 
popular  favor.  Mr.  By-ends  was  of  the  same 
kindred  with  Messrs.  Time-sewer,  Fair- speech, 
Smooth-man  and  Two-tongues  ;  and  with  his 
companions  went  to  school  in  the  town  of  Love- 
gain  where  they  were  taught  the  art  of  getting, 
either  by  violence,  cozenage,  flattering,  lying, 
or  by  putting  on  a  guise  of  religion.  They 
thought  it  quite  right  to  appear  religious  in 
order  to  get  trade,  or  to  marry  a  rich  wife,  or  for 
any  other  worldly  good,  and  argued  stoutly  with 
Christian  and  his  companion  on  its  propriety. 
Mr.  By-ends  proposed  this  question  :  Suppose  a 
minister  or  a  tradesman  should  have  an  advan- 
tage lie  before  him  to  get  the  good  things  of 
this  life,  yet  he  cannot  attain  them  except,  in 
appearance  at  least,  he  becomes  exceedingly 
zealous  in  some  points  of  religion  which  he 
meddled  not  with  before  ;  may  he  not  use  this 
means  to  obtain  this  end  and  yet  be  a  right 
honest  man  ?  Mr.  Money-love  undertook  to 
answer  this  question  and  his  reply  is  a  fair 
example  of  the  sophistry  by  which  men  of  this 
world  seek  to  justify  themselves  in  hypocrisy 
and  falsehood.  Alas,  how  many  there  are  who 


THE    WAY   OF  SALVATION  115 

have  no  higher  aim  than  the  loaves  and  fishes  ! 
Money-love  argued  that  a  minister  may  lawfully 
desire  a  more  wealthy  place,  and  if  this  desire 
made  him  more  studious  and  more  compliant 
with  the  temper  of  his  ^people,  even  if  he  should 
alter  some  of  his  principles,  he  should  not  be 
condemned  as  covetous.  Also  he  said  a  trades- 
man might  become  religious  to  bring  customers 
to  his  shop,  or  marry  a  rich  wife,  because  it  is 
a  good  thing  to  become  religious,  no  matter  with 
what  motive. 

Christian  however  cut  the  argument  very 
short,  by  a  very  few  strokes  of  his  sword  of  truth. 
He  declared  that  none  but  heathens,  hypocrites, 
devils,  and  wizards,  were  of  this  opinion.  The 
hypocritical  Pharisees  pretended  to  make  long 
prayers  in  order  to  get  widows'  houses,  and 
their  judgment  was  greater  damnation.  Judas 
the  devil  was  religious  for  the  bag  and  was  the 
very  son  of  perdition.  Simon  the  wizard  was 
of  this  religion,  for  he  would  have  the  Holy 
Ghost  in  order  to  get  money,  and  his  sentence 
was  in  accordance  with  his  sin.  Christian 
further  declared  that  a  man  who  takes  up  relig- 
ion for  the  world  will  throw  away  or  sell  religion 
for  the  world. 

The  reply  of  Christian  completely  staggered 
those  men  and  they  were  unable  to  answer  a 
word;  so  Christian  said  to  Hopeful,  "If  they 


116  THE    WAY   OF  SALVATION 

cannot  stand  before  the  sentence  of  men,  what 
will  they  do  with  the  sentence  of  God  ?" 

This  part  of  the  Pilgrim's  Progress  is  full  of 
instruction  and  warning,  There  is  great  danger 
of  having  bad  motives  even  in  a  good  cause, 
and  it  is  the  motive  which  makes  any  action 
good  or  bad.  Christ  wants  men  who  love  him 
for  his  own  sake,  not  for  self  interest.  An  eye 
single,  not  double,  is  the  sole  condition  of 
spiritual  illumination.  "If  thine  eye  be  single 
thy  whole  body  shall  be  full  of  light,  but  if 
thine  eye  be  evil,  thy  whole  body  shall  be  full 
of  darkness.  If  therefore  the  light  that  is  in 
thee  be  darkness,  how  great  is  that  darkness  !" 

Just  after  the  conversation  recorded  by  Bun- 
yan,  our  pilgrims  had  their  principles  put  to. the 
test.  They  came  to  a  narrow  plain,  called  Ease, 
near  wrhich  was  a  hill  called  Lucre,  and  in  that 
hill  a  silver  mine.  Many  pilgrims  had  turned 
aside  here,  and  falling  into  the  pit  had  been 
slain,  or  maimed.  A  very  gentlemanly  man, 
named  Dernas,  invited  them  to  examine  and 
speculate,  so  that  they  might  get  rich  with  little 
trouble.  He  declared  the  mine  was  not  dangerous 
except  to  such  as  were  careless.  Many  have 
been  snared  by  such  reasoning.  They  think  to 
dig  just  a  little  in  the  mine,  and  to  be  very  care- 
ful, but  one  temptation  leads  to  another,  and 
they  learn  to  their  sorrow  at  last,  that  they  that 


/'V*- OF  THE  A 

I  UNIVERSITY  j 

THE    tt'AY   Ol<    SALVATION  117 


will  be  rich  fall  into  temptation,  and  a  snare, 
and  into  man}7  foolish  and  hurtful  lusts,  which 
drown  men  in  perdition.  For  the  love  of  money 
is  the  root  of  all  evil,  which,  while  some  have 
coveted  after,  they  have  erred  from  the  faith,  and 
pierced  themselves  through  \vith  many  sorrows. 
'  'In  our  day' '  says  Cheever,  '  'there  are  many  such 
hills  Lucre  and  such  men  Demas,  to  be  encountered 
in  our  pilgrimage.  But  the  air  of  the  mines,  it  is 
observable,  is  in  all  those  regions,  and  the  pilgrims 
who  turn  aside,  generally  get  so  infected  with  it 
that  they  are  ever  after  either  greatly  hindered 
and  weakened  in  their  course,  or  entirely  dis- 
abled from  pursuing  their  pilgrimage.  There  are 
also  certain  wild  lands  stretching  off  behind  the 
hill  Lucre,  where  some  pilgrims  wandering  in 
search  of  treasure  have  lost  their  way,  and 
never  been  heard  of  more."  By  divine  grace 
the  care  of  Christian  carried  him  and  his  com- 
panion past  this  danger,  but  By-ends,  Money- 
love,  and  their  companions  went  over  at  once  to 
the  mine,  and  were  never  seen  again  in  the  way 
of  life. 

Let  us  not  be  deceived  by  vain  show.  We 
cannot  serve  God  and  Mammon.  We  may  try 
to  do  so  but  we  cannot,  and  the  trying  to 
perform  an  impossibility  is  the  hardest  task  a 
man  can  have.  How  many  drudges  there  are  in 
the  church  who  are  vainly  striving  to  do  this — 


118  THE    WAY   OF  SALVATION 

crouching  down,  like  Issachar,  between  two 
burdens !  Many  have  just  enough  religious 
desire  to  be  miserable,  because  they  love  the 
world  too  well  to  forsake  all  for  Christ.  O,  that 
men  could  learn  the  happiness  of  being  whole- 
hearted with  God  ! 

After  a  while,  the  pilgrims  came  to  a  delight- 
ful part  of  the  way,  which  ran  along  by  the  banks 
of  the  river  of  life,  shaded  by  fruitful  and 
pleasant  trees.  This  represents  one  of  those 
seasons  of  great  enjoyment  and  religious  fervour 
which  Christians  sometimes  experience,  parti- 
cularly after  declining  some  special  worldly  temp- 
tation. Then  the  soul  has  sweet  communion 
with  God,  and  delightful  views  of  the  spiritual 
life,  and  is  content  with  its  portion  in  Jesus. 
But  this  pleasant  condition  did  not  last  long. 
The  hardy  virtues  of  Christian  character  require 
trial  for  their  development  and  perfection.  We 
must  learn  to  trust  God  without  sensible  sweet- 
ness, and  endure  as  seeing  Him  who  is  invisible. 
When  the  road  became  rough,  however,  the  pil- 
grims began  to  be  discontented  and  wish  for  a 
better.  As  if  there  could  be  a  better  way  than 
that  of  Divine  Providence  !  How  touching  is 
the  expostulation  of  the  Lord  with  Israel  by 
Jeremiah  ;  '  'Thus  saith  the  Lord,  I  remember 
thee,  the  kindness  of  thy  youth,  the  love  of 
thine  espousals,  when  thou  wentest  after  me  in 


THE    WAY   OF  SALVATION  119 

the  wilderness,  in  a  land  that  was  not  sown. 
Israel  was  holiness  unto  the  L,ord,  and  the  first- 
fruits  of  his  increase. ' ' 

The  wilderness  itself  is  no  fearful  thing  if  God 
is  before  us  and  the  love  of  espousal  is  in  our 
hearts;  but  when  we  murmur  or  are  discontented 
with  the  divine  allotment  we  are  in  danger  of 
leaving  the  way  of  life.  So  the  pilgrims  found 
it.  No  sooner  had  they  wished  for  a  better  way 
than  By-path  meadow  presented  itself,  with  a 
convenient  tempting  stile,  and  a  path  which 
seemed  to  go  along  by  the  the  King's  highway, 
but  on  the  other  side  of  the  fence.  They  might 
have  known  better,  but  they  washed  a  smoother 
road,  and  went  to  the  stile  to  see.  Thus  the}7 
entered  into  temptation,  and  took  the  first  step 
aside  which  led  them  into  many  sorrows.  From 
looking  over  the  stile,  it  was  but  a  small  thing  to 
climb  over,  and  get  into  what  seemed  a  smoother 
path,  and  they  soon  met  one  Vain  Confidence 
also,  who  assured  them  that  the  way  led  to  the 
Celestial  City.  But  before  long  night  came  on, 
and  it  grew  very  stormy  and  Vain  Confidence 
fell  down  into  a  deep  pit.  Then  were  the  pil- 
grims troubled  and  tried  to  go  back  to  the  road 
they  had  left,  but  the  rain  increased,  with  dread- 
ful thunder  and  lightning,  and  the  waters  rose 
so  high  that  they  could  not  get  back.  All  night 
long  they  remained  in  the  storm,  and  in  the 


120  THE    WAY   OF  SALVATION 

morning  they  were  made  prisoners  by  Giant 
Despair,  and  locked  up  in  the  dungeon  of 
Doubting  Castle.  This  part  of  the  allegory  is 
of  great  interest.  It  shows  how  miserable  a 
Christian  may  become  by  falling  into  sin,  and 
how  far  the  mercy  of  God  in  Christ  can  reach. 

There  are  many  ways  of  getting  into  the 
castle  of  Giant  Despair.  Some  get  there  by  un- 
belief, and  some  by  pride  and  self-righteousness. 
Some  dally  with  temptations  to  self-indulgence 
till  they  find  themselves  unable  to  hope  in  Christ. 
Some  have  a  natural  gloom  and  despondency  of 
mind  of  which  Satan  takes  advantage.  Others 
brood  over  the  threatenings  of  God's  Word  and 
neglect  his  promises.  Many  get  into  Doubting 
Castle  by  indulging  in  speculation  and  endeavor- 
ing to  reduce  all  divine  truth  to  the  measure  of 
their  own  intellects.  These  begin  by  puzzling 
their  brains  over  the  divine  personalities  in  the 
Trinity,  or  predestination  or  the  rational  grounds, 
of  the  atonement,  or  the  nature  of  the  resurrec- 
tion; and  arguing  away  the  simple  truth  of  God's 
Word  until  they  find  nothing  left  for  a  sinful  soul 
to  cling  unto.  Some  get  into  prison  by  spiritual 
sins  and  some  by  sensual,  but  in  whatever  .way 
we  may  get  there  the  position  is  deplorable 
enough.  Christian  and  Hopeful  found  the  hard- 
ships of  Doubting  Castle  worse  than  all  the 
fatigue  and  trials  of  their  pilgrimage.  Deep 


THE    WAY   OF  SALVATION  121 

clown  in  darkness,  without  food,  or  light,  or 
comfort,  the}7  were  subjected  to  unmerciful  beat- 
ings and  privations,  and  tempted  to  destroy 
themselves,  Christian  indeed  was  on  the  point 
of  giving  up  all  hope,  but  the  more  elastic 
nature  of  Hopeful  kept  him  from  absolute  death. 
One  Saturday  night,  after  many  days  of  suffer- 
ing, they  began  to  pray,  and  kept  on  praying 
till  almost  break  of  da}\  If  they  had  only 
used  this  weapon  of  all-prayer  before,  they  might 
have  lessened  their  trials,  for,  behold,  a  little 
before  day-break,  a  new  revelation  seems  to  dawn 
upon  Christian's  soul  !  The  Hoty  Spirit,  the 
Heavenly  Reminder,  in  answer  to  prayer,  brings 
to  his  recollection  the  Key  of  Promise  which 
will  unlock  any  door  in  Doubting  Castle.  With 
trembling  eagerness  they  apply  the  key,  open 
the  doors  of  the  dungeon,  and  walk  out  to  light 
and  liberty.  It  was  Sabbath  morning — the 
memorial  of  creation  and  of  resurrection — and 
to  them  a  day  of  life  from  the  dead.  How  cheer- 
ing seemed  the  beams  of  the  sun  !  How  the 
fresh  reviving  air  brought  balm  and  bloom  to 
their  wasted  frames  !  How  gladly,  after  their 
long  imprisonment  did  they  regain  the  King's 
highway  !  No  sooner  did  they  get  back,  than 
with  true  Christian  concern  for  others,  they 
nailed  up  an  inscription,  "Over  this  stile  is  the 
way  to  Doubting  Castle,  kept  by  Giant  Despair. " 


122  THE    WAY   OF  SALVATION 

Many  that  followed  after  read  what  was  written, 
and  escaped  the  danger. 

We  next  meet  with  our  pilgrims  among  the 
Delectable  Mountains,  where  there  were  gardens, 
and  orchards,  and  vineyards,  and  fountains  of 
living  water,  to  refresh  their  spirits.  Here  were 
shepherds  of  Christ's  flock,  named  Knowledge, 
Experience,  Watchful  and  Sincere,  who  took 
them  by  the  hand,  and  showed  them  the  wonders 
of  these  mountains  as  the  Interpreter  and  the 
inmates  of  the  Palace  Beautiful  had  done  before. 
No  one  who  had  not  a  real  experience  in  divine 
things  would  have  imagined  such  a  scene  so 
soon  after  the  castle  of  Giant  Despair.  God's 
ways  are  not  as  man's  ways.  His  pardon  is  an 
abundant  pardon.  Those  who  return  to  his 
ways  are  welcomed  with  a  Father's  love,  and 
without  upbraiding  are  placed  where  they  can 
be  sweetly  instructed  in  divine  things. 

The  shepherds  took  them  to  the  hill  called 
Error,  and  showed  them  how  men  are  dashed  to 
pieces  by  rashly  trying  to  climb  ;  as  Hymeneus 
and  Philetus,  who  erred  concerning  the  resurrec- 
tion. At  another  place  the}'  saw  a  number  of 
blind  men  stumbling  amid  tombs,  and  were  told 
that  they  were  prisoners  of  Giant  Despair,  who 
had  put  out  their  eyes  and  thrown  them  among 
the  dark  tombs,  according  to  the  saying  of 
Scripture.  "He  that  wandereth  out  of  the  way 


THE    WAY    OF  SALVATION  123 

of  understanding  shall  remain  in  the  congrega- 
tion of  the  dead."  Then  Christian  and  Hope- 
ful looked  upon  one  another,  with  tears  gushing 
out,  but  said  nothing.  Before  they  left  the 
shepherds,  they  were  taken  to  the  the  hill  Clear, 
from  whence  they  could  see  the  Celestial  City  if 
they  could  skillfully  use  the  shepherd's  telescope. 
Their  hands  trembled  however,  and  their  eyes 
were  somewhat  dim,  yet  they  saw  something 
like  the  gate,  and  also  some  of  the  glory  of  the 
place.  Imperfect  as  the  vision  was,  it  was 
enough  to  ravish  their  spirits  to  find  the  great 
object  of  all  their  journey  so  near  their  view. 
Like  Moses  they  had  a  general,  though  distant 
view  of  Canann,  and  could  sing, 

"  The  promised  land,  from  Pisgah's  top, 

I  now  exult  to  see  ; 
My  hope  is  full,  (O  glorious  hope  !) 
Of  immortality." 

When  they  were  about  to  depart,  one  of  the 
shepherds  gave  them  a  map,  or  note  of  the  way, 
another  bade  them  beware  of  the  Flatterer,  a 
third  warned  them  not  to  sleep  on  the  Enchanted 
ground,  and  the  fourth  bade  them  God  speed. 

It  would  have  been  wrell  if  the  pilgrims  had 
heeded  the  parting  words  of  the  shepherds,  since 
they  came  to  a  place  where  the  road  forked  in 
such  a  way  that  they  knew  not  which  path  to 
take,  and  listening  to  the  direction  of  a  dark 


124  THE    WAY   OF  SALVATION 

man  dressed  in  white,  they  took  the  wrong 
road,  and  were  ensnared  in  the  net  of  the 
Flatterer.  They  were  severely  punished  for 
this,  by  a  shining  one  with  a  whip  of  eords,  and 
led  back  into  the  way.  On  nearing  the  En- 
chanted Ground,  they  kept  themselves  from 
sleeping  by  rehearsing  their  religious  experience. 
If  the  church  gets  cold  in  religion,  it  is  sure  to 
go  to  sleep,  and  the  very  best  safeguard  is  to 
sing  and  speak  together  of  the  \vays  of  God. 
Bunyan  has  truly,  though  quaintly  sung, 

"  Saint's  fellowship,  if  it  be  managed  well, 
Keeps  them  awake,  and  that  in  spite  of  hell." 

Hopeful  gave  Christian  an  account  of  his  con- 
version. He  was  first  awakened  by  the  life  and 
death  of  Faithful  in  Vanity  Fair.  He  related 
how,  in  his  unconverted  state,  he  used  to  remem- 
ber God,  and  his  sins,  arid  be  troubled.  If  he 
met  a  good  man  in  the  streets,  or  if  he  heard 
any  one  read  in  the  Bible,  or  if  he  heard  of  the 
sickness  of  a  neighbor,  or  the  tolling  of  funeral 
bells,  or  the  news  of  some  sudden  death,  or  the 
thought  of  his  own  death  and  of  the  judgment  to 
come,  it  would  bring  his  sins  to  mind.  Then  he 
would  try  to  reform  his'  life,  but  found  that  there 
was  no  hope  of  acceptance  out  of  Christ.  By 
Faithful's  direction  he  went  to  the  mercy-seat, 
and  pleaded  with  God  to  reveal  Christ  to  him, 


THE    WAY   OF  SALVTION  125 

and  though  he  was  often  tempted  to  leave  off 
praying,  yet  he  persevered  till  he  obtained  peace. 
The  closing  part  of  Hopeful's  relation  contains 
such  forcible  words  and  is  so  true  to  nature,  as 
to  be  worthy  of  special  attention. 

'  'I  did  not  see  Christ  with  my  bodily  eyes, 
but  with  the  eyes  of  my  understanding,  and 
thus  it  was.  One  day  I  was  very  sad,  I  think 
sadder  than  at  any  one  time  in  my  life,  and  this 
sadness  was  through  a  fresh  sight  of  the  great- 
ness and  vileness  of  my  sins.  And  as  I  was 
then  looking  for  nothing  but  hell,  and  the  ever- 
lasting dammation  of  my  soul,  suddenly,  as  I 
thought,  I  saw  the  Lord  Jesus  looking  down 
from  heaven  upon  me,  and  saying,  'Believe  on 
the  Lord  Jesus  Christ,  and  thou  shall  be  saved. ' 
But  I  replied,  'Lord,  I  am  a  great,  a  very  great 
sinner;'  and  he  answered  'My  grace  is  sufficient 
forthee.'  Then  I  said,  'But,  Lord,  what  is 
believing?  And  then  I  saw  from  that  saying, 
'He  that  cometh  to  me  shall  never  hunger,  and 
he  that  believeth  on  me  shall  never  thirst',  that 
believing  and  coming  was  all  one,  and  that  he 
that  came,  that  is,  that  ran  out  in  his  heart  and 
affections  after  salvation  by  Christ,  he  indeed 
believed  in  Christ.  Then  the  water  stood  in  my 
eyes,  and  I  asked  further,  'But,  Lord,  may  such  a 
great  sinner  as  I  am  be  indeed  accepted  of  thee, 
and  be  saved  by  thee?'  And  I  heard  him  say  'And 


126  THE    WAY   OP    SALVATION 

him  that  cometh  to  me,  I  will  in  nowise  cast  out.' 
Then  I  said,  'But  how,  Lord,  must  I  consider  of 
thee  in  my  coming  to  thee,  that  my  faith  may  be 
placed  aright  upon  thee  ?'  Then  he  said,  'Christ 
Jesus  came  into  the  world  to  save  sinners.'  'He 
is  the  end  of  the  law  for  righteousness  to  every 
one  that  believes. '  'He  died  for  our  sins  and 
roj3e  again  for  our  justification.'  'He  loved  us, 
and  washed  us  from  our  sins  in  his  own  blood. ' 
'He  is  mediator  between  God  and  us.'  'He  ever 
liveth  to  make  intercession  for  us. '  From  all 
which  I  gathered,  that  I  must  look  for  righteous- 
ness in  his  person,  and  for  satisfaction  for  my 
sins  by  his  blood;  that  what  he  did  in  obedience 
to  his  Father's  law,  and  in  submitting  to  the 
penalty  thereof,  was  not  for  himself,  but  for-  him 
that  will  accept  it  for  his  sal  vat  ion,  and  be  thank- 
ful. And  now  was  my  heart  full  of  joy,  mine 
eyes  full  of  tears,  and  mine  affections  running 
over  with  love  to  the  name,  people,  and  ways  of 
Jesus  Christ.  It  made  me  see  that  all  the  world, 
notwithstanding  all  the  righteousness  thereof,  is 
in  a  state  of  condemnation.  It  made  me  see 
that  God  the  Father,  though  he  be  just,  can 
justly  justify  the  coming  sinner.  It  made  me 
greatly  ashamed  of  the  vileness  of  my  former 
life.  It  made  me  love  a  holy  life,  and  long  to  do 
something  for  the  honor  and  glory  of  the  name 
of  the  Lord  Jesus. ' ' 


THE    WAY   OF  SALVATION  127 

How  different  is  the  experience  of  Hopeful 
from  the  vain  hope  of  Ignorance,  who  is  des- 
cribed as  a  brisk  lad  who  came  from  the  country 
of  Conceit,  by  a  little  crooked  lane.  Christian 
asked  him  how  he  thought  to  get  in  at  the  gate 
of  the  Celestial  City,  and  received  for  answer,  "As 
other  good  people  do."  "But  what  have  you  to 
show  at  that  gate, ' '  said  Christian,  'that  it  should 
be  opened  to  you  ?"  "I  know  my  Lord's  will," 
replied  Ignorance,  4  'and  have  been  a  good  liver; 
I  pay  every  man  his  own;  I  pray,  fast,  pay  tithes, 
and  gives  alms,  and  have  left  my  country  for 
whither  I  am  going. ' '  Here  we  have  the  type  of 
a  professor  of  religion  who  is  seeking  to  be 
saved  by  his  own  merits.  Ignorant  of  the 
depravity  and  sin  of  their  own  nature  and  know- 
ing nothing  of  Christ's  righteousness,  such  go 
about  to  establish  their  own  righteousness  with- 
out submitting  to  God's  plan.  There  are  many 
such  among  us  who  will  come  short  of  the  goal 
at  last. 

Hopeful's  experience  shows  the  humility  of  a 
renewed  heart,  and  its  relish  for  spiritual  truth  ; 
while  Ignorance  is  a  specimen  of  spiritual  pride 
and  the  antagonism  of  the  natural  man  against 
all  that  is  spiritual  and  divine. 

Let  us  ponder  well  the  path  in  which  we  go  ! 
Let  us  keep  in  the  way  of  holiness,  until  we 
reach  the  portals  of  the  shining  city  !  It  is  no 


128  THE    WAY   OF  SALVATION 

easy  thing  to  be  a  true  Christian.  A  fanciful 
faith  is  a  false  faith,  and  if  we  would  be  saved 
we  must  be  guided  by  the  law  and  the  testimony, 
for  if  we  walk  not  according  to  God's  word 
there  is  no  light  in  us.  Let  us  also  be  careful 
against  discontent  and  heart  wanderings,  lest  we 
become  prisoners  of  Giant  Despair. 


LECTURE  IX. 

The  Land  Beulah. 


We  accompany  our  pilgrims  to  the  land 
Beulah.  By  this  Bui^an  represents  that  ma- 
tured state  of  Christian  experience  in  which  the 
soul  becomes  ripe  for  heaven.  It  matters  not  by 
what  name  it  may  be  called — Christian  perfection, 
entire  sanctification,  holiness,  or  full  assurance — 
it  is  a  state  in  which  the  soul  is  entirely  devoted 
to  Christ;  when  it  no  longer  appropriates  the 
terms  I,  or  me,  or  mine,  but  Christ  is  all  in  all. 

We  have  seen  Christian  forsaking  the  City  of 
Destruction,  applying  for  admission  at  the 
Wicket  Gate,  instructed  at  the  house  of  the 
Interpreter,  relieved  at  the  sight  of  the  Cross, 
admitted  to  fellowship  in  the  palace  Beautiful, 
contending  with  Apollyon  and  the  powers  of 
darkness,  repudiating  the  follies  of  Vanity  Fair, 
falling  into  Doubting  Castle,  yet  reaching  the 
Delectable  Mountains.  We  have  now  to  con- 
sider him  as  fully  established  in  grace  and  enjoy- 
ing the  happiness  of  continual  communion  with 
God. 


180  THE    WAY   OF   SALVATION 

"Now  I  saw  in  my  dream,  that  by  this 
time  the  pilgrims  were  got  over  the  En- 
chanted ground,  and  entering  into  the  country 
of  Beulah,  wrhose  air  was  very  sweet  and 
pleasant,  the  way  lying  directly  through  it,  they 
solaced  themselves  there  for  a  season.  Yea, 
here  they  heard  continually  the  singing  of  birds, 
and  saw  every  day  the  flowers  appear  in  the 
earth,  and  heard  the  voice  of  the  turtle  in  the 
land.  In  this  country  the  sun  shineth  night  and 
day;  wherefore  this  was  beyond  the  Valley  of 
the  Shadow  of  Death,  and  also  out  of  the  reach 
of  Giant  Despair,  neither  could  they  from  this 
place  so  much  as  see  Doubting  Castle.  Here 
they  were  within  sight  of  the  city  they  were  go- 
ing to;  here  also  met  them  some  of  the  inhabi- 
tants thereof,  for  in  this  land  the  shining  ones 
commonly  walked,  because  it  was  upon  the  bor- 
ders of  heaven.  In  this  land  also  the  contract 
between  the  Bride  and  the  Bridegroom  was  re- 
newed, yea,  here  'as  the  bridegroom  rejoiceth 
over  the  bride,  so  doth  their  God  rejoice  over 
them.'  Here  they  had  no  want  of  corn  and 
wine,  for  in  this  place  they  met  with  abundance 
of  what  they  had  sought  for  in  all  their  pilgrim- 
age. Here  they  heard  voices  from  out  of  the 
city,  loud  voices,  saying,  'Say  ye  to  the  daugh- 
ter of  Zion,  Behold,  thy  salvation  cometh  ! 
Behold,  his  reward  is  with  him  !'  Here  all  the 


THE    WAY   OF  SALVATION  131 

inhabitants  of  the  country  called  them  'the  holy 
people,  the  redeemed  of  the  Lord,  sought  out, '  etc. 

Now,  as  they  walked  in  this  land,  they  had 
more  rejoicing  than  in  parts  more  remote  from 
the  kingdom  to  which  they  were  bound;  and 
drawing  near  the  city,  they  had  yet  a  more 
perfect  view  thereof.  It  was  builded  of  pearls 
and  precious  stones,  also  the  streets  thereof  were 
paved  with  gold;  so  that,  by  reason  of  the 
natural  glory  of  the  city,  and  the  reflection  of 
the  sunbeams  upon  it,  Christian  with  desire  fell 
sick."  Here  also  were  orchards,  vineyards,  and 
gardens,  belonging  to  the  King,  and  planted  for 
his  own  delight,  and  for  the  solace  of  pilgrims. 
In  these  they  rested,  and  slept,  and  mused,  until 
they  were  summoned  to  go  over  the  river  and 
enter  the  Celestial  City. 

Bun}^an  had  himself  some  experimental  know- 
ledge of  the  happy  state  he  symbolized,  in  which 
death  seemed  to  him  as  nothing,  and  the  light 
and  air  and  melodies  of  heaven  came  floating 
round  the  soul  and  entrancing  it  with  more  than 
mortal  joy.  He  says,  "I  have  a  desire  to  be 
with  Christ.  There  the  spirits  of  the  just  are 
perfected.  There  the  spirits  of  the  righteous 
are  as  full  as  they  can  hold.  A  sight  of  Jesus  in 
the  word — some  know  how  it  will  change  them 
from  glory  to  glory.  But  how  then  shall  we  be 
changed  and  filled  when  we  shall  see  him  as  he 


132  THE    WAY   OF  SALVATION 

is?  'When  he  shall  appear,  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is. ' 

Moses  and  Elias  appeared  to  Peter  and  James 
and  John,  at  the  transfiguration  of  Christ,  'in 
glory.'  How  so  ?  Why,  they  had  been  in  the 
heavens,  and  came  thence  with  some  of  the 
glories  of  heaven  upon  them. 

Glory  is  a  strange  thing  to  men  that  are  on 
this  side  of  heaven.  It  is  that  which  eye  hath 
not  seen,  nor  ear  heard,  nor  hath  entered  in  the 
heart  of  man;  only  the  Christian  has  a  word  and 
spirit  that  at  times  gives  a  little  of  the  glimmer- 
ing thereof  unto  him.  But  oh,  when  he  is  in 
the  spirit,  and  sees  in  the  spirit,  do  you  think  his 
tongue  can  tell  ?  But  if  the  sight  of  heaven  at 
so  vast  a  distance  is  so  excellent  a  prospect, 
what  will  it  be  when. one  is  in  it?  No  marvel, 
then,  if  the  desires  of  the  righteous  are  to  be 
with  Christ." 

Very  many  of  God's  servants  have  attained  an 
experimental  knowledge  of  the  state  which 
Bunyan  describes,  few  however  have  left  such 
records  of  their  experiences  in  it  as  that  eminent 
Christian  minister,  Dr.  Pay  son.  A  few  selections 
from  his  writings  and  biography  will  give  us  the 
best  possible  commentary  on  this  part  of  the 
Pilgrim's  Progress.  He  says  in  one  place 
"When  I  formerly  read  Bui^an's  description  of 
the  land  Beulah,  where  the  sun  shines  and  the 


THE    WAY   OF  SALVATION  133 

birds  sing  day  and  night,  I  used  to  doubt 
whether  there  was  such  a  place;  but  now  my  own 
experience  has  convinced  me  of  it,  and  it  infin- 
itely transcends  all  my  precious  conceptions. ' ' 

In  another  place,  speaking  of  the  believer's 
foretastes  of  heaven,  he  says,  "The  apostle, 
after  informing  us  'that  eye  hath  not  seen,  nor 
ear  heard,  nor  the  heart  of  man  conceived  of 
those  things  which  God  has  prepared  for  them 
that  love  him,'  adds,  'but  God  hath  revealed 
them  unto  us  by  his  spirit. '  Of  the  truth  of  this 
assertion  every  Christian,  who  walks  in  the  fear 
of  God,  is  convinced  by  happy  experience. 
Like  the  blessed  inhabitants  of  heaven,  such 
persons  are  enabled  by  the  Holy  Spirit  to  enjoy 
fellowship  with  the  Father,  and  with  his  Son 
Jesus  Christ;  to  participate  in  the  joy  that  is  felt 
in  heaven  when  sinners  repent;  and  to  unite 
with  the  spirits  of  the  just  made  perfect  in 
ascribing  blessing,  and  glory,  and  power,  unto 
God  and  the  Lamb.  At  intervals,  which  return 
more  or  less  frequently  in  proportion  to  their 
diligence,  zeal,  and  fidelity,  God  is  pleased  to 
grant  them  still  greater  consolation,  to  lift  upon 
them  the  light  of  his  countenance,  and  cause 
them  to  rejoice  in  his  salvation.  He  sheds  abroad 
his  love  in  their  hearts,  makes  them  to  know  the 
great  love  wherewith  he  has  loved  them,  shines 
in  upon  their  souls  with  the  pure,  dazzling, 


134  THE    WAY   OF  SALVATION 

transforming  beams  of  celestial  mercy,  truth,  and 
grace;  displays  to  their  enraptured  view  the  in- 
effable beauties  and  glories  of  Him  who  is  the 
chief  among  ten  thousands,  and  enables  them 
in  some  measure  to  comprehend  the  lengths  and 
breadths,  the  heights  and  depths,  of  that  love  of 
Christ  which  passeth  knowledge.  While  the 
happy  Christian,  in  these  bright  enraptured 
moments,  sinks  lower  and  lower  in  self-abase- 
ments and  humility,  the  spirit  of  God  stooping 
from  his  blessed  abode,  raises  him,  as  it  were, 
on  his  celestial  wings,  and  places  him  before  the 
open  door  of  heaven,  and  enables  him  to  look  in 
and  contemplate  the  great  I  Am,  the  ancient  of 
days,  enthroned  with  the  Son  of  his  love,  the 
brightness  of  his  glory.  He  contemplates,  he 
wonders,  he  admires,  he  loves,  he  adores.  Ab- 
sorbed in  the  ravishing,  the  ecstatic  contempla- 
tion of  uncreated  loveliness,  glory,  and  beauty, 
he  forgets  the  world,  he  forgets  himself,  he 
almost  forgets  that  he  exists.  His  whole  soul 
goes  forth  in  one  intense  flame  of  admiration, 
love,  and  desire,  and  he  longs  to  plunge  into  the 
boundless  ocean  of  perfection  which  opens  to 
his  view,  and  to  be  wholly  swallowed  and  lost  in 
God.  With  an  energy  and  activity  of  soul 
unknown  before,  he  roams  and  ranges  through 
this  infinite  ocean  of  existence  and  happiness,  of 
perfection  and  glory,  of  power  and  wisdom,  of 


THE     WAY    OF  SALVTION  135 

light  and  love,  where  he  can  neither  find  bottom 
nor  shore.  His  soul  dilates  itself  beyond  its 
ordinary  capacity,  and  expands  to  receive  the 
tide  of  felicity  which  fills  and  overwhelms  it. 
No  language  can  do  justice  to  his  feelings,  for 
his  joys  are  unspeakable,  but  with  an  emphasis, 
a  meaning,  an  energy,  which  God  only  could 
excite,  and  which  God  alone  can  comprehend, 
he  exclaims  in  broken  accents,  My  Father  and 
my  God  !  Thus  by  the  agency  .of  the  spirit  is 
he  filled  with  all  the  fullness  of  God,  and  re- 
joices with  joy  unspeakable  and  full  of  glory, 
till  his  wise  and  compassionate  Father,  in  con- 
descension to  the  weakness  of  his  almost  expir- 
ing child,  graciously  draws  a  veil  over  glories 
too  dazzling  for  mortal  eyes  long  to  sustain; 
leaving  him  still,  however,  in  the  enjoyment  of 
that  peace  of  God  which  passe th  all  under- 
standing." 

Dr.  Payson's  last  illness  was  very  severe. 
His  right  arm  and  left  side  were  paralyzed  as  to 
motion  and  external  sensation,  and  he  suffered 
the  most  excruciating  pain  internally.  Yet  his 
mind  was  clear  and  vigorous  and  his  spiritual 
experiences  most  joyful.  In  a  letter  to  his  sister 
he  writes,  "Were  I  to  adopt  the  figurative  lan- 
guage of  Bunyan,  I  might  date  this  letter  from 
the  land  of  Beulah,  of  which  I  have  been  for 
some  time  such  a  happy  inhabitant.  The  celestial 


136  THE     WAY    OF  SALVATION 

city  is  full  in  my  view.  Its  glories  beam 
upon  me,  its  breezes  fan  me,  its  odors  are  wafted 
to  me,  its  sounds  strike  upon  my  ears,  and  its 
spirit  is  breathed  into  my  heart.  Nothing  sepa- 
rates me  from  it  but  the  river  of  death,  which 
now  appears  as  an  insignificant  rill,  which  can 
be  crossed  at  a  single  step,  whenever  God  shall 
give  permission.  The  Sun  of  Righteousness 
has  been  gradually  drawing  nearer  and  nearer, 
appearing  larger  and  brighter  as  he  approached, 
and  now  fills  the  whole  hemisphere,  pouring 
forth  a  flood  of  glory,  in  which  I  seem  to  float 
like  an  insect  in  the  beams  of  the  sun,  exulting, 
yet  almost  trembling,  while  I  gaze  on  this  ex- 
cessive brightness,  and  wondering  why  God 
should  deign  thus  to  shine  upon  a  sinful  worm." 
On  being  asked,  "Do  you  feel  reconciled?" 
he  replied,  "O  that  is  too  cold;  I  rejoice;  I 
triumph;  and  this  happiness  will  endure  as  long 
as  God  himself,  for  it  consists  in  admiring  and 
adoring  him.  I  can  find  no  words  to  express 
my  happiness.  I  seem  to  be  swimming  in  a 
river  of  pleasure  which  is  carrying  me  on  to  the 
great  fountain.  It  seems  as  if  all  the  bottles  in 
heaven  were  opened,  and  all  its  fullness  and 
happiness  have  come  down  into  my  heart.  God 
has  been  depriving  me  of  one  blessing  after 
another,  but  as  each  one  was  removed,  he  has 
come  in  and  filled  up  its  place.  If  God  had 


THE    WAY    OF  SALVATION  137 

told  me  some  time  ago  that  he  was  about  to 
make  me  as  happy  as  I  could  be  in  this  world, 
and  that  he  should  begin  by  crippling  me  in  all 
my  limbs  and  removing  from  me  all  my  usual 
sources  of  enjoyment,  I  should  have  thought  it 
a  very  strange  mode  of  accomplishing  his  pur- 
pose. Now,  when  I  am  a  cripple,  and  not  able 
to  move,  I  am  happier  than  I  ever  was  in  my 
life  before  or  ever  expected  to  be. 

"It  has  often  been  remarked  that  people  who 
have  passed  into  the  other  world  cannot  come 
back  to  tell  us  what  they  have  seen,  but  I  am 
so  near  the  eternal  world  that  I  can  almost  see 
as  clearly  as  if  I  were  there;  and  I  see  enough 
to  satisfy  me  of  the  truth  of  the  doctrines  I 
have  preached.  I  do  not  know  that  I  shall  feel 
at  all  surer  had  I  been  really  there. ' ' 

"Watchman,  what  of  the  night?"  asked  a 
grey-headed  member  of  his  church.  "I  should 
think  it  was  about  noon-day, ' '  replied  the  dying 
Pay son. 

He  sent  a  request  to  his  pulpit  that  his  people 
should  come  to  his  sick-chamber.  They  came 
in  classes,  a  few  at  a  time,  and  received  his  dy- 
ing message.  To  the  young  men  of  his  congre- 
gation he  said,  "I  felt  desirous  that  you  might 
see  that  the  religion  I  have  preached  can  support 
me  in  death.  You  know  that  I  have  many  ties 
which  bind  me  to  earth;  a  family  to  which  I  am 


138  THE    WAY   OF  SALVATION 

strongly  attached,  and  a  people  whom  I  love 
almost  as  well;  but  the  other  world  acts  like  a 
much  stronger  magnet,  and  draws  my  heart 
away  from  this.  Death  comes  every  night,  and 
stands  by  my  bed-side  in  the  form  of  terrible 
convulsions,  every  one  of  which  threatens  to 
separate  the  soul  from  the  body.  These  grow 
worse  and  worse  till  every  bone  is  almost  dislo- 
cated with  pain.  Yet  while  my  body  is  thus 
tortured,  the  soul  is  perfectly,  perfectly  happy 
and  peaceful.  I  lie  here  and  feel  these  convulsions 
extending  higher  and  higher,  but  my  soul  is  filled 
with  joy  unspeakable  !  I  seem  to  swim  in  a 
flood  of  glory  which  God  pours  down  upon  me. 
Is  it  a  delusion  that  can  fill  the  soul  to  overflow- 
ing with  joy  in  such  circumstances  ?  If  so,  it 
is  a  delusion  better  than  any  reality.  It  is  no 
delusion.  I  feel  it  is  not.  I  enjoy  this  happi- 
ness now.  And  now,  standing  as  I  do  on  the 
ridge  that  separates  the  two  worlds — feeling 
what  intense  happiness  the  soul  is  capable  of 
sustaining,  and  judging  of  your  capacities  by 
my  own,  and  believing  that  those  capacities  will 
be  filled  to  the  very  brim  with  joy  or  wretched- 
ness forever,  my  heart  yearns  over  you,  my 
children,  that  you  may  choose  life  and  not  death. 
"A  young  man,"  he  continued,  "just  about 
to  leave  the  world,  exclaimed,  'The  battle's 
fought,  the  battle's  fought,  but  the  victory  is 


THE    WAY   Ob    SALVATION  139 

lost  forever  !'  But  I  can  say,  'The  battle's 
fought,  and  the  victory  is  won — the  victory  is 
won  forever  !'  I  am  going  to  bathe  in  the  ocean 
of  purity,  and  benevolence,  and  happiness,  to  all 
eternity.  And  now,  my  children,  let  me  bless 
you,  not  with  the  blessing  of  a  poor  feeble  dying 
man,  but  with  the  blessing  of  the  infinite  God." 
He  then  pronounced  the  apostolic  benediction. 

After  his  death,  these  words  were  attached  to 
a  label  on  his  breast,  by  his  own  direction. 
"Remember  the  words  which  I  spoke  unto  you 
while  I  -was  yet  present  with  you."  At  the 
request  of  his  people,  the  same  words  were  en- 
graved on  his  coffln,  and  read  by  thousands  on 
the  day  of  interment. 

But  the  tempter  is  suggesting,  doubtless,  to 
some  of  you  that  such  a  state  of  Christian  per- 
fection as  Payson  and  Bunyan  attained  is  too 
high  for  you.  A  few  eminent  saints  may  reach 
it,  but  practically,  it  is  far  beyond  the  reach  of 
ordinary  Christians.  Be  not  deluded,  I  pray  you 
by  such  suggestions.  It  is  Satan's  business  to 
discourage  you  if  he  cannot  lead  you  into  pre- 
sumptions sins.  Let  Payson's  stirring  example 
and  exhortation  stimulate  you  to  go  on  to  per- 
fection. "The  professed  disciple  of  Christ  who 
desponds  and  trembles  when  he  hears  his  Master 
calling  him  to  go  on  to  perfection  may  derive 
courage  and  support  from  looking  at  the  promises 
of  Christ  and  at  their  Author. 


140  THE    WAY   OF  SALVATION 

Among  the  blessings  promised,  you  will  find 
every  thing  which  any  man  can  need  to  assist 
him  in  arriving  at  perfection.  There  are 
promises  of  light  and  direction  to  find  the  path 
which  leads  to  it;  promises  of  assistance  to  walk 
in  that  path;  promises  of  strength  to  resist  and 
overcome  all  opposition;  promises  of  remedies  to 
heal  us  when  wounded,  of  cordials  to  invigorate 
us  when  faint,  and  of  most  glorious  rewards  to 
crown  the  end  of  our  course.  You  will  hear 
Jehovah  saying,  'Fear  not,  for  I  am  with  thee; 
be  not  dismayed,  for  I  am  thy  God:  I  will 
strengthen  thee;  yea,  I  will  help  thee;  yea,  I 
will  uphold  thee  with  the  right  hand  of  my 
righteousness.'  'Though  thou  art  in  thyself 
but  a  worm,  thou  shalt  thresh  the  mountains, 
and  beat  them  small  as  the  dust.'  L,ook  next 
at  Him  who  gives  these  promises.  It  is  one 
who  is  almighty,  and  who  therefore  can  fulfil 
them.  It  is  one  who  possesses  all  power  in 
heaven  and  on  earth;  one  whose  treasures  of 
grace  are  unsearchable  and  inexhaustible;  one 
in  whom  dwells  all  the  fullness  of  the  Godhead 
bodily.  With  all  this  fullness  faith  indissolubly 
unites  us.  Say,  then,  ye  who  despond  and 
tremble  when  you  contemplate  the  almost  in- 
measureable  distance  between  your  own  moral 
characters  and  that  of  Christ,  what,  except 
faith  in  these  promises  and  in  their  Author  is 


THE    WAY   OF  SALVATION  141 

necessary  to  support,  encourage,  and  animate 
you  in  going  on  to  perfection  ?  If  Christ  him- 
self is  perfect;  if  faith  makes  you  members  of 
this  perfect  Head;  if  it  causes  his  fullness  to 
flow  into  your  souls;  then  it  is  most  evident  that 
he  can  and  will  enable  all  who  exercise  faith  in 
him  to  imitate  his  example,  and  finally  to  be- 
come perfect  as  he  is  perfect. 

Let  not  the  Christian  listen  to  the  suggestions  of 
indolence,  despondency  and  unbelief ;  but  let  him 
rather  listen  to  the  calls  and  promises  of  Christ. 
See  what  he  has  already  done  for  those  of  our 
race  who  relied  upon  him.  Look  at  Enoch,  who 
walked  with  God;  at  Abraham,  the  friend  of 
God;  at  Moses,  the  confidential  servant  of  God; 
at  Daniel,  the  man  greatly  beloved  of  God;  at 
Stephen,  full  of  faith  and  the  Holy  Ghost;  at  St. 
Paul,  glowing  with  an  ardor  like  that  of  'the 
rapt  seraph,  who  adores  and  burns;'  and  at  the 
many  other  worthies  with  whom  the  historian 
and  biographer  have  made  us  acquainted.  See 
to  what  heights  they  soared,  how  nearly  they 
approached  to  perfection.  And  who  enabled 
them  to  make  these  approaches,  to  soar  to  these 
heights  ?  He,  I  answer,  who  now  calls  upon 
you  to  follow  them;  he  who  now  offers  you  the 
same  assistance  which  he  afforded  them.  Rely, 
then,  with  full  confidence  on  his  perfections  and 
promises,  and  recommence  with  new  vigor  your 


142  THE    WAY   OF  SALVATION 

Christian  warfare.  Do  you  still  hesitate  and 
linger  ?  O  thou  of  little  faith,  wherefore  dost 
thou  doubt  ?  Why  cast  round  a  trembling 
desponding  glance  upon  the  roaring  wind  and 
stormy  waves  which  oppose  thy  progress  ?  Look 
rather  at  him  who  calls  thee  onward;  at  the 
omnipotent  arm  which  is  to  be  thy  strength  and 
support.  Look  till  you  feel  faith,  and  hope,  and 
courage  reviving  in  your  breast.  Then  say  to 
your  Lord,  I  come.  I  will  follow  where  thou 
leadest  the  way.  I  will  once  more  aim,  with 
renovated  strength,  at  the  perfection  which  I 
have  long  deemed  unattainable. ' ' 

May  we  all  come  to  the  land  Beulah,  and  re- 
joice in  the  light  and  glory  of  the  goodly  land 
beyond  ! 

Do  not  imagine  that  this  state  of  Christian 
perfection  will  unfit  a  man  for  the  ordinary 
duties  of  life.  On  the  contrary,  it  will  sanctify 
and  ennoble  these  duties.  It  will  make  men 
better  husbands  and  fathers,  better  mechanics, 
merchants,  lawyers,  physicians  and  statesmen. 
It  implies  the  habit  of  loving  and  serving  God 
and  doing  good  to  men.  If  all  the  world  had 
attained  such  a  state  it  would  be  Paradise 
regained.  "The  merchant  at  his  desk,  the 
mechanic  in  his  shop,  the  mariner  in  his  vessel, 
the  husbandman  in  his  field,  the  traveller  on  his 
journey,  and  the  female  at  home  shall  have  such 


THE    WAY   OF  SALVATION  143 

a  constant  realizing  sense  of  the  presence  and 
perfections  of  God,  and  such  love,  confidence, 
and  reverence  in  exercise  toward  him,  as  will 
lead  them  to  do  every  thing  in  a  holy  manner 
and  with  a  view  to  his  glory.  Every  thing  will 
then  be  sanctified  by  the  word  of  God  and 
prayer.  Religion  will  not  then  be  confined,  as 
it  too  often  is  now,  to  the  closet  and  house  of 
God;  but  she  will  walk  abroad,  pervading  every 
place  with  her  blessed  influence,  and  cheering 
happy  man  in  all  his  employments  with  her 
heavenly  smiles  and  heart-enlivening  consola- 
tions. Men  will  then  labor  as  Adam  did  in 
Paradise,  where  labor  was  rest,  and  employment, 
and  pleasure.  Friends  and  acquaintances  will 
then  meet,  as  Christians  now  meet,  to  serve  and 
praise  God;  every  meeting  will  be  a  religious 
meeting;  men  will  then  speak  of  the  things  of 
God,  as  the  Jews  were  commanded  to  do,  in  the 
house  and  by  the  way,  when  they  sit  down  and 
when  they  rise  up,  and  conversation  on  earth 
will  be  like  the  converse  of  saints  and  angels  in 
heaven.  Then  there  will  be  no  idle  or  profane 
language,  no  evil  speaking  or  slander  heard;  for 
the  law  of  love  will  be  in  the  heart,  and,  of 
course,  the  law  of  kindness  will  dwell  on  the  lips. 
Then,  too,  the  press,  as  well  as  the  tongue,  will 
be  sanctified.  As  men  will  learn  war,  so  the 
press  will  tell  of  war,  no  more;  but  periodical 


144  THE    WAY   OF  SALVATION 

publications  will  then  spread  abroad  the  politics, 
the  laws,  and  the  triumphs  of  the  Redeemer's 
kingdom.  Books  will  no  longer  contain  poison 
for  the  soul,  or  fuel  for  hateful  passions,  but  be 
streams  flowing  from  the  fountains  of  life  and 
truth.  Then,  too,  all  the  domestic  relations  will 
be  sanctified.  Husbands  and  wives,  parents  and 
children,  brothers  and  sisters,  masters  and  ser- 
vants, will  then  love  out  of  a  pure  heart  fer- 
ventty,  as  members  of  the  same  body  and  fellow- 
heirs  of  the  same  heaven. ' ' 

Such  will  be  the  ultimate  result  of  the  gospel 
of  our  salvation.  It  will  bring  in  the  universal 
reign  of  Christ,  the  emancipation  of  humanity 
from  the  slavery  of  sin  and  sense,  the  Sabbath- 
rest  of  creation.  Each  Christian  who  strives 
after  the  state  of  grace  which  it  is  his  privilege 
to  reach  is  thus  co-operating  with  Christ  in  the 
service  of  humanity.  Let  us  therefore  leave  the 
first  principles  of  the  doctrine  of  Christ  and  go 
on  to  perfection.  Let  our  daity  prayer  be  that 
we  may  be  filled  with  power  by  God's  spirit  in 
the  inner  man,  that  Christ  may  dwell  in  our 
hearts  by  faith,  and  that  we  may  comprehend 
with  all  saints  what  is  the  length  and  breadth, 
and  depth  and  height  of  that  love  of  Christ 
which  passeth  knowledge. 


LECTURE   X. 

The  River  of  Death 


The  closing  scene  of  life  is  symbolized  by  Bun- 
yan  as  a  river,  which  separates  us  from  the  land 
beyond.  In  no  part  of  the  allegory  does  the 
author  show  more  discretion  and  knowledge  of 
human  nature  than  in  the  contrasts  he  draws  re- 
specting our  last  hours  on  earth.  From  the 
character  given  of  Christian,  the  chief  pilgrim, 
one  would  suppose  he  would  be  represented  as 
having  attained  a  very  triumphant  death,  but 
Bunyau  desires  to  show  us  that  spiritual  enemies 
and  human  infirmities  accompany  the  soul  until 
its  last  earthly  moments,  and  that  natural  tem- 
perament, or  the  peculiarities  of  disease,  as  well 
as  divine  grace,  modify  the  feeling  and  lead  to  a 
great  variety  of  experiences.  Christian  and 
Hopeful  saw  between  them  and  the  gate  of  the 
Celestial  city  a  deep  river  with  no  bridge  to  go 
over.  The  sight  of  it  troubled  them,  and  they 
inquired  of  their  celestial  companions  if  there  was 
no  other  way  to  the  gate,  to  which  they  replied 
that  none  but  Enoch  and  Elijah  had  ever  been 
permitted  to  go  in  any  other  way.  They  then  be- 
gan to  despond,  and  asked  if  the  waters  were  all 


146  THE     WAY    OF   SALTATION 

of  a  depth.  They  were  told  they  would  find  the 
river  deeper  or  shallower  as  they  believed  in  their 
King.  They  then  addressed  themselves  to  the 
water,  and  entering,  Christian  began  to  sink  and 
said  to  his  friend  Hopeful,  'I  sink  in  deep  waters, 
the  billows  go  over  my  head,  all  his  waves  go 
over  me. '  The  other  said,  '  be  of  good  cheer  my 
brother,  I  feel  the  bottom  and  it  is  good.'  But 
Christian  could  get  no  comfort.  A  great  dark- 
ness and  horror  fell  upon  him.  He  remembered 
his  past  sins  and  unfaithfulness,  and  appari- 
tions of  evil  spirits  troubled  him,  so  that  Hope- 
ful had  much  ado  to  keep  his  brother's  head 
above  the  water.  When  Christian  was  sinking, 
Hopeful  cried  out,  '  brother,  I  see  the  gate,  and 
men  standing  by  to  receive  us '  ;  but  Christian 
replied,  '  it  is  you,  it  is  you  they  wait  for  ;  for  you 
have  been  hopeful  ever  since  I  knew  you.'  And 
so  have  you  said  the  other.  After  a  while, 
Christian  began  to  muse,  when  Hopeful  added 
these  words,  '  be  of  good  cheer,  Jesus  Christ 
niaketh  thee  whole.'  And  with  that  Christian 
broke  out  with  a  loud  voice,  'Oh,  I  see  him  again' ; 
and  he  tells  me,  "  When  thou  passeth  through 
the  waters  I  will  be  with  thee,  and  through  the 
rivers  they  shall  not  overflow  thee."  Then  they 
both  took  courage,  the  enemy  was  driven  back, 
and  the  rest  of  the  river  was  shallow  until  they 
got  over.  They  were  met  at  the  bank  by  the 


THE    WAY   OF   SALVATION  147 

shining  ones,  who  came  as  ministering  spirits, 
and  led  them  up  a  glorious  path  to  the  gate  of 
the  city. 

Bunyan  also  describes  how  Ignorance,  full  of 
vain  conceit,  came  to  the  river  side  and  soon  got 
over  without  much  trouble,  for  a  certain  ferry- 
man called  Vain-Hope,  helped  him  over  with  his 
boat.  But  no  one  met  him  at  the  bank,  and 
when  he,  knocked  at  the  gate  of  the  city  the 
watchers  asked,  '  whence  come  you  ?  '  He  an- 
swered, '  I  have  ate  and  drank  in  the  presence  of 
the  King,  and  he  has  taught  in  our  streets.' 
They  then  asked  for  his  certificate,  but  he  had 
none.  And  by  the  Kings  orders  he  was  taken, 
bound  hand  and  foot,  and  carried  away  to  the 
door  of  perdition.  "  Then  I  saw,  says  Bunyan, 
that  there  was  a  way  to  hell  even  from  the  gate 
of  heaven,  as  well  as  from  the  City  of  Destruc- 
tion." 

How  different  was  the  passage  of  Christian 
and  of  Ignorance  over  the  dark  river  !  One  full 
of  vain  hope,  the  other  overwhelmed  with  peni- 
tential sorrow  ;  one  ferried  lightly  and  carelessly 
over,  the  other  earnestly  seeking  for  solid  ground 
beneath  his  feet  ! 

It  is  a  serious  thing  to  die.  At  that  hour,  if  we 
have  nothing  but  earthly  hopes  and  philosophy, 
we  shall  find  no  light  nor  comfort,  but  die  like 
Hume,  who  said  that  it  was  taking  a  leap  into 


148  THE    WAY    OF  SALVATION 

the  dark.  Then  the  world  will  fade  away  and  dis- 
appear. All  that  is  material  of  us  will  crumble 
away,  and  only  that  which  is  spiritual  remain. 
Mere  sentimental  reflections  then  will  be  of  no 
avail.  How  often  have  we  heard  such  senti- 
ments as  "We  must  all  die,"  "  The  will  of  the 
L,ord  must  be  done, "  *  *  This  is  the  end  of  earth. ' ' 
Alas  !  there  is  nothing  in  such  thoughts  to  afford 
solid  peace  to  the  soul.  We  need  the  presence 
of  Jesus  when  we  come  to  die.  Our  pilgrim 
could  get  no  comfort  from  a  consideration  of  his 
past  life,  since  his  sins  and  unfaithfulness  stared 
him  in  the  face.  Nor  could  he  find  hope  from 
the  condition  of  others  like  his  friend  Hopeful. 
But  when  his  faith  took  hold  of  the  spiritual 
power  of  Jesus  all  his  fears  were  at  an  end,  and 
his  soul  was  full  of  light  and  joy. 

The  manner  of  our  death  will  be  of  very  little 
consequence  to  us.  The  principal  thing  with 
us  will  be  the  activity  of  our  faith  in  spiritual 
truth,  and  our  moral  fitness  for  the  scenes  be- 
yond the  river.  Medical  men  speak  of  several 
ways  of  dying,  and  the  mental  manifestations 
may  vary  accordingly.  For  all  practical  pur- 
poses we  may  regard  physical  dissolution  as 
beginning  either  at  the  head,  the  lungs,  or  the 
heart.  If  it  begins  at  the  heart,  it  either  occurs 
suddenly,  or  shows  itself  by  gradually  increas- 
ing weakness  until  the  lamp  of  life  flickers  in  its 


THE    WAY   OF  SALVTIQN  149 

socket  and  expires.  If  death  begins  at  the 
lungs  there  is  increasing  difficulty  of  breathing 
which  at  last  oppresses  the  brain,  and  leads  to 
symptoms  of  death  beginning  at  the  brain,  which 
are  either  stupor  and  insensibility,  from  which 
the  person  is  occasionally,  but  with  difficulty, 
aroused,  or  else  delirium  and  frequent  convul- 
sions or  paralysis.  In  some  such  way  we  shall 
each  of  us  be  called  to  pass  over  the  river. 

An  old  friend  of  our  early  ministry,  Rev.  Dr. 
Hagany,  went  suddenly.  He  had  been  reading 
a  religious  book  in  the  parlor,  and  placing  his 
head  upon  his  hand  he  fell  asleep  in  Jesus. 
Sudden  death  to  such  is  sudden  glory. 

Many  die  from  gradual  weakness  and  have 
time  to  consider  well  the  grounds  of  their  hope 
and  to  speak  of  the  comfort  afforded  them  by 
the  grace  of  God.  Such  was  the  case  with  Dr. 
Pay  son,  who  left  such  glowing  accounts  of  his 
spiritual  joy.  Such  also  was  Bunyan's  own 
departure.  He  had  been  on  a  journey  of  Chris- 
tian benevolence,  and  was  overtaken  by  rain. 
Getting  very  wet  he  fell  sick  with  a  violent  fever, 
which  he  bore  with  constancy  and  patience  till 
the  vital  powers  gave  way.  He  comforted  those 
about  him,  exhorting  them  to  trust  in  God  and 
pray  for  mercy  and  the  forgiveness  of  their  sins; 
telling  them  what  a  glorious  exchange  it  would 
be  to  leave  the  troubles  and  cares  of  a  wretched 


150  THE    WAY   OF  SALVATION 

mortality  to  live  with  Christ  forever,  with  peace 
and  joy  inexpressible.  He  desired  some  to  pray 
with  him,  and  he  joined  with  them  in  prayer; 
and  his  last  words  were  "Weep  not  for  me,  but 
for  yourselves.  I  go  to  the  Father  of  our  L,ord 
Jesus  Christ,  who  will,  through  the  mediation  of 
his  blessed  Son,  receive  me,  though  a  sinner, 
where  I  hope  we  ere  long  shall  meet  to  sing  the 
new  song,  and  remain  everlastingly  happy,  world 
without  end. ' '  Thus  passed  away  a  soul  full  of 
natural  and  gracious  gifts  which  had  been  used 
in  the  service  of  God  and  humanity.  As  he 
who  had  improved  his  ten  talents  was  made 
ruler  over  ten  cities,  we  cannot  doubt  that  Bun- 
yan  occupies  a  place  of  honorable  service  in  the 
upper  temple  and  rejoices  in  the  joy  of  the  Lord. 
Many  persons  die  during  delirium,  and  al- 
though no  value  can  be  placed  on  many  of  their 
expressions,  since  the  soul  is  irresponsible  in 
such  a  state,  yet  the  language,  even  in  such 
cases,  is  often  indicative  of  the  state  of  the  heart. 
How  many  I  have  heard  say,  as  the  dying  head 
rolled  from  side  to  side  on  the  pillow,  "I  want 
to  go  home  !"  Some  longing  of  soul  for  quiet 
rest  and  heart's  ease  has  thus  found  vent,  and 
where  the  life  has  corresponded  with  known 
duty  who  shall  deny  that  some  glimmer  of  the 
glory  of  the  Celestial  city  was  in  that  hour  shed 
down  upon  the  dying  saint  for  his  comfort  and 


THE     WAY    OF  SALVATION  151 

support.  I  knew  one  in  his  delirium  to  rise 
from  his  bed,  saying,  "I  am  going  to  have  a 
shout  iu  glory  !"  and  then  expired.  Another, 
though  delirious  from  pain  and  debility,  was  so 
evidently  happy  that  not  only  the  expression  of 
the  countenance,  but  the  very  flesh,  seemed  to  be 
transfigured,  and  those  who  looked  on  were 
seized  with  solemn  wonder  at  the  amazing  and 
almost  miraculous  change,  so  glorious  and  sub- 
lime, which  preceded  dissolution.  No  words 
were  needed  there,  for  the  scene  itself  was  a 
revelation  of  spiritual  power  which  no  words 
could  express. 

It  is  a  terrible  thing  to  die  if  the  conscience 
is  truly  awake,  and  sin  unforgiven.  The  terrors 
of  an  unprepared  soul  cannot  be  expressed.  To 
such  Death  is  indeed  the  King  of  Terrors.  The 
mystery  of  a  disembodied  state,  the  fear  of 
future  retribution,  and  the  upbraidings  of  con- 
science, mingle  with  sorrow  and  regret  for  the 
loss  of  worldly  goods  and  worldly  associates,  and 
often  produce  feelings  which  amount  to  agony. 
Blair  has  not  overdrawn  the  picture  in  his  mem- 
orable lines 

"How  shocking  must  thy  summons  be,  O  death  ! 
To  him  that  is  at  ease  in  his  possessions; 
Who  counting  on  long  years  of  pleasure  here, 
Is  quite  unfurnished  for  that  world  to  come  ! 
In  that  dread  moment,  how  the  frantic  soul 


152  THE    WAY   OF  SALVATION 

Raves  round  the  walls  of -her  clay  tenement, 
Runs  to  each  avenue,  and  shrieks  for  help, 
But  shrieks  in  vain  !     How  wishfully  she  looks 
On  all  she's  leaving,  now  no  longer  hers  ! 
A  little  longer,  yet  a  little  longer, 
O  might  she  stay  to  wash  away  her  stains, 
And  fit  her  for  her  passage  !  Mournful  sight ! 
Her  very  eyes  weep  blood;  and  every  groan 
She  heaves  is  big  with  horror.     But  the  Foe, 
Like  a  staunch  murderer,  steady  to  his  purpose, 
Pursues  her  close  through  every  lane  of  life, 
Nor  misses  once  his  track,  but  presses  on, 
Till,  forced  at  last  to  the  tremendous  verge, 
At  once  she  sinks  to  everlasting  ruin." 

But  the  death-bed  scene  is  very  different  if 
Christ  is  formed  in  the  soul,  the  hope  of  glory. 
To  such  as  realize  the  power  of  Christ's  atone- 
ment death  is  but  the  door  of  endless  life. 

"The  chamber  where  the  good  man  meets  his  fate 
Is  priviledged  beyond  the  common  walks 
Of  virtuous  life,  just  on  the  verge  of  heaven." 

1  'Death  has  no  terrors  for  the  Christian's  soul; 
His  sting's  extracted,  and  his  mighty  dart 
Was  blunted  by  its  task  on  Calvary." 

The  representations  given  by  Bunyan  of  the 
scenes  at  the  river,  in  the  second  part  of  his 
book  contain  many  beautiful  pictures.  The 
death  of  Mr.  Standfast  has  been  especially  ad- 
mired. This  Mr.  Standfast  was  one  whom  the 
pilgrims  found  upon  his  knees  in  the  Enchanted 


THE    WAY    OF  SALVATION  153 

Ground.  He  had  been  assaulted  by  one  Madame 
Bubble,  and  had  betaken  himself  to  prayer  for  a 
refuge.  As  the  company  of  pilgrims  tarried  in 
the  land  Beulah  there  came  a  summons  for  Mr. 
Standfast.  The  contents  of  the  message  were, 
that  he  must  prepare  for  a  change  of  life,  for  his 
Master  was  not  willing  that  he  should  be  so  far 
from  him  any  longer.  At  this  Mr.  Standfast 
was  put  into  a  muse.  Nay,  said  the  messenger, 
you  need  not  doubt  the  truth  of  my  message, 
for  here  is  a  token  of  the  truth  thereof,  "Thy 
wheel  is  broken  at  the  cistern."  Then  he  called 
to  him  Mr.  Great-Heart,  who  was  their  guide, 
and  said  unto  him,  'sir,  although  it  was  not  my 
hap  to  be  much  in  your  good  company  during 
the  days  of  my  pilgrimage,  yet,  since  the  time  I 
knew  you,  you  have  been  profitable  to  me. 
When  I  came  from  home,  I  left  behind  me  a 
wife  and  five  small  children,  let  me  entreat  that 
you  send  to  my  family,  and  let  them  be  ac- 
quainted with  all  that  hath  and  shall  happen 
unto  me.  Tell  them  of  my  happy  arrival  at 
this  place  and  of  the  blessed  condition  I  am  in. 
I  have  little  or  nothing  to  send  to  my  family, 
unless  it  be  prayers  and  tears  for  them.'  When 
Mr.  Standfast  had  thus  set  things  in  order,  and 
the  time  being  come  for  him  to  haste  away,  he 
went  down  to  the  river.  Now  there  was  a  great 
calm  at  that  time  in  the  river,  wherefore  Mr. 


164  THE    WAY   OF  SALVATION 

Standfast,  when  he  was  about  half-way  in,  stood 
a  while,  and  talked  with  his  companions.  He 
said,  'This  river  has  been  a  terror  to  many;  yea, 
the  thoughts  of  it  also  have  often  frightened  me; 
but  now  I  stand  easy;  my  foot  is  fixed  on  that 
on  which  the  feet  of  the  priests  that  bare  the 
art  of  the  covenant  stood  while  Israel  went  over 
Jordan.  The  waters  are  to  the  palate  bitter,  and 
to  the  vStomach  cold;  yet  the  thoughts  of  what  I 
am  going  to,  and  of  the  convoy  that  waits  for 
me  on  the  other  side  lie  as  a  glowing  coal  at  my 
heart.  I  see  myself  now  at  the  end  of  my 
journey;  my  toilsome  days  are  ended.  I  have 
formerly  lived  by  hearsay  and  faith,  but  now  I 
go  where  I  shall  live  by  sight,  and  shall  be  with 
Him  in  whose  company  I  delight  myself.  I 
have  loved  to  hear  my  Lord  spoken  of,  and 
whenever  I  have  seen  the  print  of  his  shoe  in 
the  earth,  there  I  have  coveted  to  set  my  foot 
too.  His  words  I  did  use  to  gather  for  niy  food, 
and  for  antidotes  against  my  faintings.  He  hath 
held  me,  and  hath  kept  me  from  mine  iniquities; 
yea,  my  steps  hath  he  strengthened  in  his  way.' 
Now,  while  he  was  thus  in  discourse,  his  coun- 
tenance changed;  his  strong  man  bowed  under 
him;  and  after  he  had  said,  'Take  me,  for  I  come 
to  thee, '  he  ceased  to  be  seen  of  them." 

The  departure  of  Christiana  herself  was  even 
more  glorious.     There  came  to  her  house  a  mes- 


THE     WAY   OF  SALVATION  155 

senger  from  the  Celestial  city  declaring  that  in 
ten  days  she  must  stand  in  the  presence  of  the 
Master  in  clothes  of  immortality.  He  brought 
for  a  token  an  arrow  sharpened  with  love.  In 
such  ways  the  King  often  deals  with  his  child- 
ren. Many  a  matron  receives  the  sharp  arrow 
which  is  the  token  of  impending  dissolution. 
When  Christiana  saw  that  her  time  was  come, 
she  called  Mr.  Great-Heart,  her  guide,  and  told 
him  the  news.  Then  she  called  for  and  blessed 
her  children,  and  afterwards  exhorted  and  com- 
forted the  other  pilgrims  who  had  been  her  com- 
panions. Now  the  day  drew  on  that  Christiana 
must  be  gone.  So  the  road  was  full  of  people  to 
see  her  take  her  journey.  But  behold,  all  the 
banks  beyond  the  river  were  full  of  horses  and 
chariots,  which  were  come  down  from  above  to 
accompany  her  to  the  city  gate.  So  she  came 
forth,  and  entered  the  river,  with  a  beckon  of 
farewell  to  those  that  followed  her.  The  last 
words  that  she  was  heard  to  say  were:  "I  come, 
Lord,  to  be  with  thee  and  bless  thee  !  "  So  her 
children  and  friends  returned  to  their  place,  for 
those  that  waited  for  Christiana  had  carried  her 
out  of  sight.  So  she  went  and  called  and  en- 
tered in  at  the  gate  with  all  the  ceremonies  of 
joy  that  her  husband  Christian  had  entered  with 
before  her.  At  her  departure,  the  children  weat. 
But  Mr.  Great-Heart  and  Mr.  Valiant  played 
upon  the  well-tuned  cymbal  and  harp  for  joy. 


156  THE    WAY   OF  SALVATION 

Some  years  ago  a  number  of  ministers  went  to 
a  private  exhibition  of  a  panorama  of  the  Pil- 
grim's Progress  before  its  general  introduction. 
As  the  moving  pictures  passed  before  our  eyes, 
one  came  into  view  representing  Christiana  on 
her  sick  bed  with  her  children  about  her,  Mr. 
Great-Heart  praying  over  her  and  the  celestial 
messenger,  with  his  arrowy  token,  at  the  door, 
The  next  showed  Christiana  up  to  her  waist  in 
the  dark  river,  with  the  hue  of  death  on  her 
cheek,  waving  her  hand  in  triumph  to  her 
friends  who  had  gathered  on  the  shore.  So 
striking  was  the  picture  that  some  of  my  im- 
pulsive friends  could  not  refrain  from  singing 
and  soon  we  were  all  engaged  in  repeating  the 
chorus  : 

"O,  that  will  be  joyful, 

Joyful,  joyful, 
O,  that  will  be  joyful, 

To  meet  to  part  no  more  !" 

4 'Filled  with  delight,  my  raptured  soul 

Would  here  no  longer  stay, 
Though  Jordan's  waves  around  me  roll, 

Fearless  I'd  launch  away." 

"O,  that  will  be  joyful,  etc." 

My  friends,  the  time  of  our  own  departure 
hastens  on.  Are  we  ready  for  the  passage  of  th  e 
dark  river  ?  Have  we  a  good  hope  of  eternal  life 
through  the  merits  of  our  Redeemer  ?  Let  not 


THE    WAY   OF  SALVATION  157 

vain  confidence  rob  us  of  our  salvation  at  last. 
Let  us  look  well  to  our  situation  and  experience, 
that  we  may  determine  whether  we  are  really 
pilgrims,  bound  for  Mount  Zion.  Let  us  never 
rest  until  we  come  to  the  land  Beulah,  when  we 
may  say,  "All  the  days  of  my  appointed  time 
I  will  wait  till  my  change  come. ' '  And  when 
the  earthly  house  of  this  tabernacle  is  dissolved, 
may  we  have  ' '  a  house  not  made  with  hands, 
eternal  in  the  heavens."  "Let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  be  like 

his." 

"O,  may  I  triumph  so 

When  all  my  warfare's  past, 
And  dying,  find  my  latest  foe, 
Under  my  feet  at  last ! ' ' 


LECTURE  XI. 

Beyond  the   River. 


There  is  great  variety  in  the  opinions  and  im- 
aginations of  men  respecting  the  world  of  spirits. 
To  refer  to  them  all  would  fill  a  volume.  Yet 
all  who  believe  in  a  spiritual  world  agree  in  cer- 
tain fundamental  ideas.  All  admit  the  continu- 
ance of  our  true  personality  and  consciousness 
and  intellectual  activity,  and  agree  that  mental 
and  moral  character  in  the  present  life  affects 
the  condition  of  the  life  to  come.  The  heathen  are 
ultra  spiritualists,  and  believe  that  not  only  man, 
but  the  objects  associated  with  him  here  have  a 
spiritual  form  or  entity  which  is  not  destroyed 
by  physical  decomposition,  but  is  set  free  from 
material  bonds  to  reappear  in  the  disembodied 
state.  Thus  the  "poor  Indian"  dreams  of  the 
happy  hunting  grounds,  where, 

"Admitted  to  that  equal  sky, 
His  faithful  dog  shall  bear  him  company." 

The  Chinese  make  offerings  to  the  spirits  of 
the  departed,  and  even  burn  paper  representa- 
tions of  money  and  clothes  that  their  spiritual 
essences  may  serve  their  friends  in  the  other 


160  THE    WAY   OF  SALVATION 

world.  Plato  represents  Socrates,  before  drink- 
ing the  poison  ordered  by  his  judges,  as  con- 
versing on  the  subject  of  meeting  the  distin- 
guished dead  in  the  spirit  land.  If  Christianity 
had  done  no  more  for  the  world  than  to  teaqh 
the  existence  of  the  spirit  after  death,  it  could 
hardly  be  said  with  truth  to  have  brought  life 
and  immortality  to  light.  It  teaches  much 
more  than  this,  even  the  renewal  of  divine  life 
in  the  human  soul  while  in  this  world,  and  the 
influence  of  that  life  on  soul  and  body  forever. 
Its  distinguishing  doctrines  are  '  Jesus  and  the 
resurrection."  Yet  it  does  teach  the  reality  of 
a  disembodied  state — or  the  continuance  of  ex- 
istence, either  in  happiness  or  misery,  after 
death  ;  and  its  revelations  of  that  state,  by 
visions,  parables,  metaphors  and  direct  state- 
ments, far  surpass  all  that  man  had  otherwise 
conceived.  It  is  not  true  that  we  know  nothing 
of  the  spirit  land.  We  know  far  more  of  it  than 
we  do  of  the  interior  of  Africa  or  Australia,  or 
even  of  many  countries  from  which  some  travel- 
ers have  returned.  Yet  even  among  nomina 
Christians  there  are  many  cnide  and  curious 
notions  about  the  future,  arising  chiefly  from 
neglect  of  that  record  which  God  has  given  for 
our  guidance,  and  indulgence  in  a  spirit  of 
unguided  philosophic  speculation.  The  Spirit- 
ualists, as  they  are  called,  profess  to  hold  inter- 


THE     WAY   OF  SALVATION  161 

course  with  the  disembodied,  and  their  notions 
are  a  perfect  parallel  with  those  of  the  heathen. 
Our  Swedenborgian  friends  also  lean  to  the  same 
ideas.  Some  persons  have  a  mere  blank  or 
vacancy  in  their  minds  respecting  a  future  state, 
although  they  do  not  deny,  but  hope  for  it ; 
while  others  have  a  sort  of  vague,  dreamy,  be- 
wildering conception  of  aerial  creatures  who  are 
to  be  our  companions  after  death.  Still  another 
class  suppose  that  the  soul  sleeps  till  the  resur- 
rection of  the  body,  or  rather,  that  man  has  no 
soul,  and  the  body  only  is  capable  of  thought 
and  affection  and  will.  A  careful  study  of  the 
Bible  will  show  that  it  is  not  responsible  for  such 
a  variety  of  opinions.  It  does  not,  indeed, 
minutely  describe  the  residence  and  employ- 
ments of  the  disembodied,  but  it  does  speak  of 
their  consciousness  and  knowledge,  and  affections, 
and  will — of  the  bliss  of  the  good  and  the  misery 
of  the  bad — of  a  great  variety  in  their  condition 
— of  angelic  companionship — and  of  the  more 
perfect  vision  of  God  and  his  glory  than  is 
possible  on  earth.  All  other  things  are  matters 
of  speculation,  which  is  not  forbidden,  provided 
we  keep  within  the  limit  revealed  by  '  'the  law 
and  the  testimony. ' '  In  the  course  of  my  read- 
ing I  have  met  with  many  efforts  to  set  forth 
the  sentiments  suggested  by  an  enlightened 
Christian  imagination  respecting  the  condition 


162  THE    WAY   OF  SALVATION 

and  employment  of  disembodied  saints.  Some 
of  these  are  worthy  of  a  place  in  some  perma- 
nent collection  of  specimens  of  Christian  litera- 
ture. If  they  do  not  add  to  our  knowledge  of 
eschatology  they  tend  to  elevate  our  minds, 
inspire  pure  affections,  and  quicken  our  desires 
that  we  may  be  found  worthy  of  future  bliss. 
This  is  my  apology,  if  apology  be  needed,  for 
the  selections  I  have  made. 

Most  Christian  people  suppose  that  imme- 
diately after  death  we  shall  be  admitted  instan- 
taneously into  the  presence  of  God's  glory  in 
heaven,  and  see  Jesus  and  angels,  and  be  filled 
with  intuitive  knowledge  and  complete  happi- 
ness. Others  imagine  that  some  time  will 
elapse  before  the  completion  of  our  bliss  in 
heaven,  and  angelic  ministries  will  prepare  the 
soul,  so  to  speak  for  its  ultimate  home.  There 
is  nothing  improbable  in  this  view  of  an  inter 
mediate  state  for  the  blessed  in  Paradise,  and 
Bunyan  has,  with  great  beauty,  made  it  the  basis 
of  the  closing  scene  in  his  allegory. 

He  says  that  on  the  other  side  of  the  river  the 
pilgrims  saw  again  the  two  shining  ones  they 
had  seen  in  the  land  Beulah,  who  had  waited 
for  them  on  the  bank  and  assured  them  that 
they  were  sent  as  ministering  spirits  to  them. 
The  city  itself  stood  upon  a  mighty  hill,  but 
the  pilgrims  went  up  with  ease  because  of  the 


THE    WAY   OF  SALVTION  163 

assistance  of  the  angels  and  because  they  had 
left  their  mortal  garments  behind  them  in  the 
river.  They  went,  therefore,  up  through  the 
region  of  the  air,  sweetly  talking  with  their  com- 
panions about  the  beauty  and  glory  of  the  city. 
The  angels  told  them  that  its  glory  was  inex- 
pressible. "There,"  they  said,  "is  Mount  Zion, 
the  heavenly  Jerusalem,  the  innumerable  com- 
pany of  angels,  and  the  spirits  of  just  men  made 
perfect.  You  are  going  to  the  paradise  of  God, 
wherein  you  shall  see  the  tree  of  life,  and  eat  of 
the  never-fading  fruits  thereof ;  and  your  walk 
and  talk  shall  be  every  day  with  the  King.  You 
shall  not  see  again  such  things  as  you  saw  on 
earth,  as  sorrow,  sickness,  affliction  and  death,  for 
the  former  things  are  passed  away.  You  are  go- 
ing to  Abraham,  to  Isaac,  and  Jacob,  and  to  the 
prophets.  You  will  receive  the  comfort  of  all 
your  toil  and  have  joy  for  your  sorrow.  In  that 
place  you  will  wear  crowns  of  gold  and  enjoy 
the  perpetual  vision  of  the  Holy  One,  for  you 
shall  see  him  as  he  is.  You  shall  enjoy  your 
friends  again  that  are  gone  before  you,  and  with 
joy  receive  every  one  that  follows  after  you. 
You  shall  be  clothed  with  glory  and  majesty, 
and  put  into  an  equipage  fit  to  ride  out  with  the 
King  of  Glory.  When  he  shall  come  with 
sound  of  trumpet  in  the  clouds,  as  upon  the 
wings  of  the  wind,  you  shall  come  with  him,  and 


164  THE    WAY   OF  SALVATION 

when  he  shall  sit  upon  the  throne  of  judgment, 
you  shall  sit  by  him." 

Now  as  they  thus  conversed,  and  drew  near 
the  gate,  a  company  of  the  heavenly  host  came 
out  to  meet  them  with  music  and  trumpets,  so 
that  the  pilgrims  were  in  heaven,  as  it  were, 
before  they  came  to  it.  The  city  itself  was  in  view 
and  the  bells  rang  out  a  joyful  peal  to  welcome 
them. 

Over  the  gate  was  written  in  letters  of  gold, 
"Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates  into  the  city." 
At  the  gate  they  presented  their  certificates, 
which  they  had  received  at  the  beginning,  and 
were  admitted.  As  they  went  in  they  were 
transfigured,  and  had  raiment  given  them  that 
shone  like  gold.  Harps  and  crowns  also  were 
presented  to  them,  and  while  the  bells  of  the 
city  rang  again  for  joy,  it  was  said  unto  them, 
"Enter  ye  into  the  joy  of  your  Lord."  The 
pilgrims  also  sang  with  a  loud  voice,  "Blessing 
and  honor,  and  glory  and  power,  be  unto  Him 
that  sittith  upon  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever." 

As  the  gates  were  opened  to  let  them  in,  says 
our  dreamer,  "I  looked  in  after  them,  and  be- 
hold the  city  shone  like  the  sun;  the  streets  also 
were  paved  with  gold;  and  in  them  walked 


THE     WAY   OF  SALVATWN  165 

many  with  crowns  on  their  heac^s,  palms  in  their 
hands,  and  golden  harps.  There  were  also  them 
that  had  wings,  who  answered  one  another  with- 
out intermission,  saying,  'Holy,  holy,  holy  is 
the  Lord.'  After  that  they  shut  the  gates: 
which,  when  I  had  seen,  I  wished  myself  among 
them. ' ' 

Others,  besides  Bunyan,  have  dreamed  of 
angelic  ministries  on  the  other  side  of  the 
river  of  death,  nor  was  it  all  a  dream,  since 
Jesus  has  told  us  that  Lazarus,  when  he  died, 
was  carried  by  angels  into  Abraham's  bosom. 
The  dream  of  Dr.  Doddridge  was  a  remarkable 
combination  of  Scriptural  ideas  in  the  imagina- 
tion of  a  cultivated  Christian  mind. 

Dr.  Doddridge  was  on  terms  of  very  intimate 
friendship  with  Dr.  Samuel  Clark,  and  they 
spent  many  happy  hours  together  in  religious 
conversation.  Among  other  matters,  a  favorite 
topic  was  the  intermediate  state  of  the  soul,  and 
the  probability  that  at  the  instant  of  dissolution 
it  was  not  introduced  into  the  presence  of  the 
heavenly  hosts  and  the  splendors  round  the 
throne  of  God.  One  evening,  after  a  conversa- 
tion of  this  nature,  Dr.  Doddridge  retired  to  rest 
with  his  mind  full  of  the  subject  discussed,  and 
in  the  visions  of  the  night  his  ideas  were  shaped 
into  the  following  beautiful  form.  He  dreamed 
that  he  was  at  the  house  of  a  friend,  when  he 


166  THE    WAY   OF  SALVATION 

was  suddenly  taken  dangerously  ill.  By  degrees 
he  seemed  to  grow  worse,  and  at  last  to  expire. 
In  an  instant  he  was  sensible  that  he  exchanged 
the  prison-house  and  sufferings  of  mortality  for 
a  state  of  liberty  and  happiness.  Embodied  in 
a  splendid  aerial  form,  he  seemed  to  float  in  a 
region  of  pure  light.  Beneath  him  lay  the 
earth,  but  not  a  glittering  city,  or  a  village,  the 
forest,  or  the  sea,  was  visible.  There  was 
naught  to  be  seen  below  save  the  melancholy 
group  of  his  friends  weeping  around  his  lifeless 
remains.  Himself  thrilled  with  delight,  he  was 
surprised  at  their  tears,  and  attempted  to  inform 
them  of  his  happy  change,  but  by  mysterious 
power  utterance  was  denied,  and  as  he  anxiously 
leaned  over  the  mourning  circle,  struggling  to 
speak,  he  rose  silently  upon  the  air,  their  forms 
became  more  and  more  indistinct,  and  gradually 
melted  away  from  his  sight.  Reposing  on 
golden  clouds,  he  found  himself  swiftly  mount- 
ing to  the  skies,  with  a  venerable  figure  at  his 
side  guiding  his  mysterious  movements,  and  in 
whose  countenance  the  lineaments  of  youth  and 
age  were  blended  together  with  an  intimate 
harmony  and  majestic  sweetness,  They  passed 
through  a  vast  region  of  empty  space,  until  at 
lengthed  the  battlements  of  a  glorious  edifice 
shone  in  the  distance,  and  as  its  form  rose  brill- 
iant and  distinct  among  the  far-off  shadows  that 


THE    WAY    OF  SALVATION  167 

flitted  athwart  their  path,  the  guide  informed 
him  that  the  palace  he  beheld  was  for  the 
present  to  be  the  mansion  of  rest.  Gazing  upon 
its  splendor  he  replied,  that  on  earth  he  had 
often  heard  that  the  eye  had  not  seen,  nor  had 
the  ear  heard,  nor  could  it  enter  into  the  heart 
of  man  to  conceive  the  things  which  God  had 
prepared  for  those  that  love  him;  but,  notwith- 
standing the  building  to  which  they  approached 
was  superior  to  anything  which  he  had  actu- 
ally before  seen,  yet  its  grandeur  had  not 
exceeded  the  conceptions  he  had  formed.  The 
guide  introduced  him  into  a  spacious  apartment, 
at  the  extremity  of  which  stood  a  table  covered 
with  snow-white  cloth,  a  golden  cup,  and  a 
bunch  of  grapes,  and  then  said  he  must  remain, 
for  he  would  receive  in  a  short  time  a  visit  from  the 
L,ord  of  the  mansion,  and  that  during  the  inter- 
val before  his  arrival  the  apartment  would  furnish 
him  sufficient  entertainment  and  instruction. 
The  guide  vanished  and  he  was  left  alone.  He 
began  to  examine  the  decorations  of  the  room, 
and  observed  that  the  walls  were  adorned  with 
a  number  of  pictures.  Upon  nearer  inspection 
he  found  to  his  astonishment  that  they  formed  a 
complete  biography  of  his  own  life.  Here  he 
saw  upon  the  canvass  that  angels,  though  unseen, 
had  ever  been  his  familiar  attendants,  and  sent 
by  God  had  sometimes  preserved  him  from 


1H8  THE    WAY   OF  SALVATION* 

immediate  peril.  He  beheld  himself  represented 
as  an  infant  just  expiring,  when  an  angel  pro- 
longed his  life  by  gently  breathing  into  his 
nostrils.  Most  of  the  occurrences  delineated 
were  perfectly  familiar  to  his  recollection,  and 
unfolded  many  things  which  he  never  before 
understood,  and  which  had  perplexed  him  with 
many  doubts  and  much  uneasiness.  Among 
others,  he  was  particularly  struck  with  a  picture 
in  which  he  was  represented  as  falling  from  a 
horse,  when  death  would  have  been  inevitable 
had  not  an  angel  received  him  in  his  arms  and 
broken  the  force  of  his  descent.  These  merciful 
interpositions  of  God  filled  him  with  joy  and 
gratitude,  and  his  heart  overflowed  with  love  as 
he  surveyed  in  them  all  an  exhibition  of  good- 
ness and  mercy  far  beyond  all  that  he  had 
imagined.  Suddenly  his  attention  was  arrested 
by  a  rap  at  the  door.  The  Lord  of  the  mansion 
had  arrived — the  door  opened  and  he  entered, 
so  powerful  and  so  overwhelming,  and  withal  of 
such  singular  beauty  was  his  appearance  that  he 
sunk  down  as  his  feet  completely  overcome  by 
his  majestic  presence.  His  Lord  gently  raised 
him  from  the  ground,  and  taking  his  hand  led 
him  forward  to  the  table.  He  pressed  with 
his  fingers  the  juice  of  the  grapes  into  the 
golden  cup,  and  after  having  himself  drank, 
presented  it  to  him  saying  ;  "This  is  the 


THE    WA  Y   OF  SAL  VA  TION  169 

new  wine  in  my  Father's  Kingdom."  No 
sooner  had  he  partaken  than  all  uneasy  sen- 
sations vanished  ;  perfect  love  had  now  cast  out 
fear ;  and  he  conversed  with  his  Saviour  as  an 
intimate  friend.  Like  the  silver  rippling  of  the 
summer  sea  he  heard  fall  from  his  lips  the  grate- 
ful approbation  :  "Thy  labors  are  over,  thy 
work  is  approved,  rich  and  glorious  is  the  re- 
ward." Filled  with  an  unspeakable  bliss,  that 
glided  over  his  spirit  and  sank  into  the  depths 
of  his  soul,  he  suddenly  saw  glories  upon  glories 
bursting  upon  his  view. 

The  doctor  awoke.  Tears  of  rapture  from 
this  joyful  interview  were  rolling  down  his 
cheeks.  Long  did  the  lively  impressions  of  this 
charming  dream  remain  on  his  mind,  and  never 
could  he  speak  of  it  without  emotions  of  joy  and 
tenderness. 

As  our  friends  who  die  in  Jesus  are  said  in 
Scripture  to  be  equal  to  angels,  and  to  be  em- 
ployed as  angels,  it  is  reasonable  to  suppose  that 
some  of  them  may  be  among  the  first  to  meet  us 
on  the  other  side  of  the  stream,  and  usher  us  into 
the  joys  of  immortal  life.  This  thought  underlies  a 
prose-poem,  published  some  years  ago  called  'The 
Awakening,"  from  the  German  by  Theremin. 


170  THE    WAY   OF  SALVATION 

"Wife— Hast  thou  slept  well  ? 

Husband — As  never  before.  Not  even  in  childhood 
did  I  experience  such  a  deep,  soft,  refreshing  slumber. 

My  old  father — thou  rememberest  him  well — used  to 
say,  when  he  stepped  into  the  room  in  the  morning,  in 
answer  to  our  inquiry  how  he  had  slept,  "Like  the 
blessed."  Like  the  blessed,  I  may  say,  have  I  slept; 
or  rather  like  the  blessed  have  I  wakened.  I  feel  my- 
self new  quickened,  as  if  all  weariness  and  all  need  of 
sleep  were  gone  forever.  Such  vigor  is  in  my  limbs, 
such  elasticity  in  my  movements,  that  I  believe  I  could 
fly  if  I  would. 

Wife — And  you  are  pleased  with  this  place  ? 

Husband — Indeed,  I  must  say,  we  have  been  in  many 
a  beautiful  place  together,  but  this  is  wonderful  and 
beautiful  beyond  description.  What  trees  !  Actually 
heaven  high  !  They  bear  blossoms  and  fruit  together. 
Behind  the  trees  the  mountains  tower  up ;  their  ma- 
jestic forms  clearly  defined  in  the  pure  air  and  glowing 
with  all  the  hues  of  sunrise  and  sunset,  which  stretch 
along  their  sides  or  float  over  their  summits.  Under 
the  highest  peak,  out  of  a  translucent  shining  mist, 
there  spring  as  it  were  the  gates  and  towers  and  palaces 
of  a  splendid  city.  Wide  about  us  are  sprinkled  the 
drops  which  water  the  trees  and  flowers  and  impart  a 
delicious  coolness  to  the  air,  making  it  ecstacy  to 
breathe  here.  Look,  too,  at  this  bank  whereon  we 
stand  !  How  luxuriant,  and  how  thickly  strewn  with 
wonderful  flowers  !  We  wander  over  it,  and  yet  the 
spires  of  grass  are  not  broken,  nor  are  the  flowers 
crushed  by  our  footsteps. 

Wife — Hast  thou  seen  this  before,  or  dost  thou  see  it 
to-day  for  the  first  time  ? 


THE    WAY   OF  SALVATION  171 

Husband — Although  all  is  so  homelike  here,  and 
though  everything  greets  me  as  long  beloved,  yet  when 
I  think,  I  must  say ;  No,  I  have  never  been  here 
before. 

Wife — And  dost  thou  not  wonder  to  see  me  again  at 
thy  side  ? 

Husband — Indeed!  hast  thou  not  somehow  always 
been  near  me  ? 

Wife — In  a  certain  sense  I  have,  but  in  another  not 
so.  'Tis  long  since  thine  eyes  have  seen  me.  Think  on 
the  fourteenth  of  February. 

Husband — It  is  all  clear  to  me  now.  It  was  near  noon. 
Four  days  hadst  thou  been  sick.  We  had  feared  much, 
but  still  had  hope.  Suddenly  a  faintness  came  over 
thee,  thou  didst  lean  thy  head  on  my  breast  and  sink 
back  with  a  deep  sigh*  Yes,  thou  art  dead. 

Wife — I  am  dead  ;    yet,  see,  I  live. 

Husband — Then  do  I  really  dream  ? 

Wife — Thou  dreamest  not,  for  thou  art  awake. 

Husband — Art  thou  then  sent  down  to  earth  for  a 
short  time  that  I  may  see  thee  again  ? 

Wife — No  ;  henceforth  we  shall  never  separate.  I 
am  indeed  sent  to  thee,  but  not  down  to  earth.  Look 
round  thee.  Where  on  earth  hast  thou  seen  such  trees, 
such  waters  ?  Look  at  thyself.  Yonder  thou  didst  go 
about  bowed  beneath  the  weight  of  years.  Now  thou 
art  young  again.  Thou  dost  not  only  walk,  thou  float- 
est.  Thine  eyes  not  only  see,  but  see  immeasurably  far. 
Look  inward  ;  has  it  always  been  with  thy  heart  as 
now  ? 


172  THE    WAY   OF  SALVATION 

Husband — Within  me  is  a  deep  unfathomable,  ever- 
swelling,  and  yet  peaceful  sea.  Yes,  when  I  look  about 
me,  and  when  I  feel  thy  hand  in  mine,  I  must  say  I  am 
blessed — I  am  in  heaven. 

Wife— Thou  art. 

Husband — Then  I  must  actually  be  dead. 

Wife — Thou  art.  Hast  thou  not  lain  sick  in  that 
chamber  where  I  died?  Has  not  thy  son,  day  and 
night,  tenderly  nursed  thee?  Hast  thou  not,  by  day 
and  night,  found  open  the  blue  eye  of  thy  daughter? 
Was  not  then  a  deep  mist  and  utter  darkness  spread  over 
everything  ? 

Husband — I  AM  DEAD  !  Lord  of  life  and  death,  I 
thank  Thee  that  thou  hast  fulfilled  so  great  a  thing  in  me 
— that  Thou  hast  led  me  to  such  high  happiness,  such 
great  honor — dead,  and  happy  to  be  dead  ?  What  stood 
before  me  is  now  over.  Truly,  though  dead,  I  have  not 
yet  learned  exactly  what  death  is ;  but  this  much  I 
know,  death  is  sweet.  As  one  bears  a  sleeping  child 
out  of  a  dark  chamber  into  a  bright  spring  garden,  so 
hast  Thou  borne  me  from  earth  to  heaven.  But  now, 
loved  one,  hold  me  no  longer  back  ? 

Wife — Whither  wouldst  thou  go  ? 

Husband — Canst  thou  ask  ?  To  whom  else  but  to 
Him?  All  is  beautiful  here,  but  this  does  not  satisfy 
me.  Himself  I  must  see.  Let  him  adorn  his  heaven 
as  beautifully  as  he  may,  that  cannot  compensate  for  the 
loss  of  his  presence.  I  must  away  to  him,  see  him, 
thank  him — if  I  am  capable  of  thanking  him — if  in  the 
overpowering  bliss  thanksgiving  be  not  swallowed  up. 


THE    WAY   O*    SALVATION  173 

Wife — Thou  wilt  see  him,  but  not  till  he  comes  to 
thee.  Until  then  be  patient.  I  am  sent  to  tell  thee 
such  is  his  will. 

Husband — Now  I  know  for  a  certainty  that  I  am  in 
heaven,  for  my  will  yields  itself  implicitly  to  his  without 
a  struggle.  So  readily  we  could  not  submit  below. 
But  if  thou  art  sent  to  me  from  Him,  he  must  already 
have  spoken  many  words  with  thee  ? 

Wife — Already  many. 

Husband — O  thou  truly  blessed  one  !  Canst  thou  tell 
me  how  it  was  with  thee  when  he  spake  with  thee  for 
the  first  time  ? 

Wife — As  it  has  been  in  my  heart  each  following  time. 
I  am  using  an  earthly  language  with  thee,  in  which 
these  things  cannot  be  described. 

Husband — As  thou  sawest  Him  for  the  first  time,  did'st 
thou  instantly  recognize  him  ? 

Wife— Instantly. 

Husband — How  ?  By  that  particular  glory  in  which 
he  outshines  all  angels? 

Wife — He  has  no  need  to  clothe  himself  in  splendor. 
We  know  him  without  that. 

Husband — Do  there  exist  among  you  here  differences 
in  glory  and  blessedness  ? 

Wife — In  endless  degrees;  but  then  the  highest  are 
even  as  the  most  lowly,  so  they  stoop  down  to  the 
humblest.  And  this  does  He  require  of  them  ;  for  He 
who  ranks  above  the  highest  is  himself  the  humblest  of 
all.  So  these  diversities  are  swallowed  up  and  we  are 
all  one  in  Him. 


174  THE    WAY   OF  SALVATION 

Husband  —  I  often  thought,  if  I  only  reach  heaven  I 
shall  be  content  to  be  the  least  of  all  there. 

Wife  —  Be  trustful.     Whom  he  receives,  he  receives  to 

glory.     Knowest  thou  not  by  what  wonderful   way  he 
has  called  us  in  his  word  ? 

Husband  —  Well  do  I  know  that,  and  I  see  with  what 
glory  he  has  crowned  thee.  Between  thine  image  in 
thy  last  sickness  and  that  which  now  stands  before  me  — 
what  a  difference.  Thou  wilt  show  me  the  glory  of  the 
heavenly  mansions  and  also  lead  me  to  other  blessed 
ones  who  are  dear  to  me. 

Wife  —  Thou  wilt  see  them  as  soon  as  thou  hast  seen 


Husband—  Is  Christ  here  ? 

Wife—  Yes. 

Husband  —  I  had  not  expected  it.  That,  however,  was 
wrong.  Why  am  I  here  ?  —  Hearest  thou  those  sounds  ? 
like  the  mingled  roaring  of  the  sea,  and  sweetest  flute- 
notes.  They  come  from  that  quarter  and  float  through 
heaven.  Now,  melody  arises  from  the  other  side,  just 
as  strange  and  enrapturing,  yet  a  wholly  different  note. 
What  may  it  be  ? 

Wife  —  They  are  angel  choirs,  which  from  immeasur- 
able distance  answer  one  another. 

Husband  —  What  do  they  sing  ? 

Wife  —  Ever  of  one,  who  is  theme  of  eternal  and 
ceaseless  praise. 

Husband  —  For  some  time  past  a  form  moves  about 
yonder. 

Wife  —  Observe  it  closely  and  tell  me  why  it  attracts 
thee  so. 


THE    WAY   OF  SALVATION  175 

Husband — To  use  a  earthly  childish  comparison,  that 
man  seems  like  the  gardener  in  this  heavenly  garden. 
He  moves  about  quietly  and  in  mildest  radiance,  yet 
everything  seems  familiar  to  him.  He  casts  around  a 
satisfied  and  friendly  glance  and  appears  to  find  joy  in 
all  creation.  My  heart !  till  now  I  have  felt  only  soft 
soothing  emotions,  but  now  a  tempest  is  rising  in  my 
breast !  I  am  dizzy  !  Heaven  with  its  glory  vanishes 
from  my  sight !  I  see  Him  alone  !Now  he  turns  hither- 
ward,  and  looks  upon  us.  He  appears  to  rejoice  over 
us.  His  eyes  glisten  with  tears  of  joy.  I  can  no  longer 
restrain  myself,  I  must  go  to  Him  I  must  say 
to  Him  that  I  love  him  as  I  never  loved  aught  before. 
He  raises  his  hand — the  pierced,  the  bleeding  hand  ! 
He  blesses  us  !  Deep  in  my  heart  I  feel  his  blessing. 
Now  I  know  that  I  am  in  heaven — now  I  know  that 
this  is  He!" 


or  THF 
UNIVERSITY 


91.1. 


